Omar Suleiman – When Your Heart Is On Empty

Omar Suleiman
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The transcript discusses the meaning of a "hammer's heart" in Arabic language to describe the struggles of the second century, including the loss of joy and sadness caused by actions of leaders. The dual reality of hesitation and the importance of maintaining empathy for people is emphasized, as well as the need to act upon actions and find a connection with Allah through personal and professional activities to avoid feeling empty and dry out of deeds.

AI: Summary ©

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			We begin by praising Allah and
		
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			bearing witness that none has the right to
		
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			be worshipped or unconditionally obeyed except for him.
		
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			We bear witness that Muhammad Sallallahu Alaihi Wasallam
		
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			is his final messenger. We ask Allah to
		
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			send his peace and blessings upon him, the
		
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			prophets and messengers that came before him, his
		
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			family and companions that served alongside him, and
		
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			those that follow in his blessed path until
		
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			the day of judgment. And we ask Allah
		
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			to make us amongst them.
		
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			Dear brothers and sisters,
		
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			in the midst of the destruction
		
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			of what is taking place in Gaza,
		
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			There was a question that someone had asked
		
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			me that I found very interesting. So this
		
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			was a brother that wasn't familiar with the
		
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			Arabic language, and he was watching
		
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			one of the rescue workers go through and
		
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			pick people up
		
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			and move bodies around
		
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			and settle families and deliver food.
		
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			And as he was watching this video,
		
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			there was a subtitle
		
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			that said
		
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			his heart is like a stone.
		
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			And so he actually stopped me and he
		
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			said, what does it mean
		
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			his heart is like a stone?
		
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			Because that sounds like something inherently negative.
		
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			And obviously,
		
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			there is a there is a saying that
		
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			you will hear in some Arab cultures that
		
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			say
		
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			His heart is like a stone or like
		
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			a rock,
		
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			but it means something entirely different from what
		
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			we're actually accustomed
		
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			to its meaning and the Qur'anic implication of
		
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			it.
		
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			When that saying is said,
		
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			it's referring to a person
		
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			who is able to bear so much pain
		
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			in the moment, who is able to settle
		
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			themselves in the moment and take care of
		
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			people and almost suppress their own emotions
		
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			as they're dealing with other people.
		
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			And so it's actually said in a praiseworthy
		
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			way. Khalbuzal Hajar, they'll say this. He has
		
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			a heart like stone. He can go through
		
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			there. He can, you know, carry the wounded.
		
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			He can take this. He can take that.
		
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			And look at him. He's not even crying.
		
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			Look at him. He's not screaming. Everyone else
		
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			around him is screaming. He's in the zone.
		
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			Right?
		
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			And I thought to myself, subhanAllah, the difference
		
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			between that
		
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			and what Allah, subhanahu wa ta'ala, says
		
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			Isn't it time for those who believe to
		
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			humble their hearts to Allah subhanahu wa ta'ala
		
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			and the remembrance
		
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			that he has revealed of truth?
		
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			And Allah says, and don't be like those
		
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			who came before you from the people of
		
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			the book whose hearts became hard. They became
		
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			like rock.
		
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			In Surat Al Baqarah that some people's hearts
		
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			become hard like rocks.
		
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			Some people's hearts become even harder than stone.
		
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			And Allah subhanahu wa ta'ala condemns that type
		
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			of a heart. A heart that can't receive
		
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			anything good anymore. A heart that doesn't have
		
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			any type of beating of hayl, any type
		
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			of beating of good. It's just dead.
		
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			And, subhanAllah, the implications of those two things
		
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			could not be more different.
		
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			And I realize
		
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			that there's a difference
		
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			between a hard heart
		
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			and a tired heart. There's a difference between
		
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			a heart
		
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			that
		
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			has shut itself off from revelation and the
		
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			implications of revelation and in the process became
		
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			hard.
		
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			And a heart that had to bear the
		
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			consequences
		
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			of having to sustain so many people. It's
		
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			like if you have multiple oxygen machines plugged
		
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			into 1 and so that heart has to
		
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			be at a certain level and has to
		
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			give up its own oxygen. But there's a
		
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			difference between the 2.
		
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			And is there any basis for this? Is
		
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			there anything within the Quran and the sunnah
		
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			that speak to this?
		
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			And why is it so important right now?
		
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			As we come into the month of Ramadan
		
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			and the genocide in Gaza continues,
		
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			there are 2 sentiments that many of us
		
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			have heard or felt.
		
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			I feel empty.
		
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			I'm tired.
		
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			Ibadah. I don't feel the worship like I
		
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			used to. Or, you know, I'm seeing these
		
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			images and it's an overload of these images.
		
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			Now, I'm not crying anymore or my tears
		
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			are drying up. How do
		
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			I how do I cry? Or how do
		
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			I still feel something? Because I don't want
		
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			to get used to this. Right? Or, of
		
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			course, I put it away
		
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			because it's becoming too much for me. So
		
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			how do I deal with all of this?
		
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			And subhanAllah, it just so happens
		
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			that
		
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			we are in the 12th juz or we
		
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			have come through the Surah
		
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			of Yusuf alaihi salaam.
		
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			And we've been reflecting on Yusuf alayhis salam
		
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			in multiple ways and the story of Yaqub
		
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			alayhis salam in multiple ways.
		
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			And I want you to think about what
		
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			Allah says about Yahuwah alaihi salam.
		
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			It's, you know, from from a pure Arabic
		
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			language
		
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			perspective, just analyzing this from a language perspective,
		
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			from a linguistic perspective. SubhanAllah.
		
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			Seemingly
		
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			2 completely contradicting emotions in 1.
		
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			He cried his eyes out to a point
		
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			of blindness.
		
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			He went blind
		
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			from
		
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			crying. Al Muqaddir
		
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			says he was blind for 6 years because
		
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			of the amount of crying,
		
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			because of the amount of grief over Yusuf
		
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			salam. And the brothers of Yusuf alaihis salam
		
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			thought that by throwing him away,
		
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			they would diminish
		
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			the favoritism. They diminish
		
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			the attachment of Yaqub to Yusuf alaihis salam.
		
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			But what ended up happening is that Yaqub
		
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			loved him even more.
		
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			That Yaqub's attachment to him remained and it
		
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			only grew in terms of love. And so
		
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			those that tried to throw away Youssef ended
		
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			up creating an even greater attachment and longing
		
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			and empathy for Youssef. It sounds very much
		
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			so, by the way, like our oppressors
		
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			that think that the more that they kill,
		
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			the more that the world will get used
		
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			to the killing,
		
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			and the less people will sympathize and people
		
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			will just simply accept this as a matter
		
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			of life. May Allah allow us to prove
		
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			them wrong.
		
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			May Allah allow us to prove them wrong.
		
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			Because that's what they're counting on.
		
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			Right? So the brothers of use of thought,
		
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			we throw him away. Eventually, he gets over
		
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			it. Eventually, he gets over
		
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			it. He cried so much
		
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			that he went blind for 6 years. Think
		
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			about the time frame of 6 years.
		
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			But Allah
		
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			says while he was swallowing it. It's like,
		
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			wait. What?
		
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			You know, Allah says,
		
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			we
		
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			mean Those who swallow their anger. And he
		
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			uses the same word for Yaqub alayhis salam.
		
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			He swallowed it.
		
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			What does that mean?
		
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			Says what that means is
		
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			He used to cry with Allah Subhanahu Wa
		
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			Ta'ala and he would take his grief to
		
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			Allah. So when he says
		
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			that I complain of my sadness and grief
		
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			to Allah, that's not posturing.
		
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			That's not him saying to his sons, like,
		
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			you know, sometimes you say, I only do
		
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			this for the sake of Allah, and the
		
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			fact of you saying I only do this
		
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			for the sake of Allah is an indication
		
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			that maybe you're not doing it for the
		
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			sake of Allah.
		
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			Right? Or I only cry for the sake
		
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			of Allah could actually be
		
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			a statement because the Munafi used to make
		
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			grand statements. Right? It doesn't mean everyone who
		
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			makes a statement is a. That means that
		
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			the hypocrites in their nature would make grand
		
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			statements,
		
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			but have a lot of emptiness behind those
		
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			statements.
		
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			A lot of a lot of platitudes, a
		
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			lot of posturing.
		
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			When Yaqub alayhis salam says this to his
		
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			kids, he's not posturing that I complain of
		
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			my grief to Allah Subhanahu wa ta'ala. Take
		
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			my tears and my grief to Allah Subhanahu
		
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			wa ta'ala. It's literally a lifestyle that he
		
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			has. It is a lifestyle
		
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			that he bears it and then he takes
		
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			it to a certain part. And the intensity
		
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			of those emotions
		
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			is felt in his
		
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			and then felt in his not giving up
		
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			hope in Yusuf alaihis salaam. But it's not
		
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			to a point. I mean, you would think
		
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			that a man who cries over Yusuf alaihis
		
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			salaam that much would not be able to
		
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			live with the brothers of Yusuf alaihi salaam.
		
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			Somehow
		
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			somehow Yaqub alaihi salaam still functions.
		
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			Somehow
		
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			he's still in the same household with those
		
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			that caused him this pain for all of
		
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			these years.
		
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			SubhanAllah. What's going on here?
		
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			And how do we reckon with the intensity
		
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			of the emotion on one hand
		
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			and the seemingly
		
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			diminished emotion
		
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			on the other hand?
		
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			And here we are, subhanAllah,
		
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			and we face these two realities.
		
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			The dual reality of Ramadan
		
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			going on,
		
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			Acts of worship being intensified, but perhaps
		
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			the emptiness of emotion.
		
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			And seeing so much tragedy
		
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			that at some point, just like if a
		
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			part of your body gets stabbed or a
		
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			part of your body gets blunted over and
		
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			over again, there's a protection mechanism to where
		
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			it numbs itself, we feel numbness.
		
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			And I don't know how to reckon with
		
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			that numbness. Should I feel guilty? Is Allah
		
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			subhanahu wa ta'ala going to punish me because
		
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			the tears dry out? Am I going to
		
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			be asked about this? And this is what
		
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			I want to come to
		
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			in these few moments, insha'Allah, of this khutba.
		
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			And I hope you think about it
		
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			and
		
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			inject
		
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			your worship with what Allah Subhanahu Wa Ta'ala
		
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			has given you to inject your worship with
		
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			and inject what you are doing for your
		
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			brothers and sisters
		
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			with something special.
		
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			When Allah
		
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			talks about revelation in the Quran
		
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			and when the prophet
		
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			talks about revelation in the Quran,
		
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			there is not a condemnation
		
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			of those who don't feel the intensity of
		
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			emotion
		
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			with the revelation. Rather, there is praise for
		
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			those that do have an intensity of emotion.
		
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			So the intensity of emotion
		
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			with the revelation coming down is something that's
		
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			praiseworthy.
		
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			If it leads you in khushur, if it
		
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			leads you into humility, and it leads
		
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			you if it leads you to to prostration
		
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			and crying, there's praise of that.
		
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			But when Allah subhanahu wa ta'ala praises or
		
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			or when Allah, ajazal, condemns the other side
		
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			of that, Allah, subhanahu wa ta'ala, is not
		
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			condemning the lack of emotion. Allah, subhanahu wa
		
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			ta'ala, is condemning the lack of action on
		
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			it.
		
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			Allah subhanahu wa ta'ala condemns
		
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			people that turn away from the revelation.
		
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			The prophet, salallahu alayhi wasalam, condemns people that
		
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			turn away from the revelation.
		
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			And, essentially, what you start to see is
		
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			that the prophet sallallahu alaihi wa sallam
		
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			hones in on this idea that you lose
		
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			the revelation
		
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			when you fail to recite it and act
		
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			upon it.
		
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			If you're not reciting the Quran frequently, you
		
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			will lose it. If you're not acting upon
		
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			the Quran frequently, you will lose it. And
		
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			that loss is not simply a loss of
		
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			memory.
		
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			Your camels will go loose
		
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			and the Quran
		
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			will leave from you and actually become a
		
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			testimony against you on the day of judgement.
		
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			May Allah protect us.
		
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			So the way that you maintain the revelation
		
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			of the Quran is by reciting it and
		
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			by acting upon it.
		
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			What about when it comes to empathy?
		
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			How do I maintain empathy?
		
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			And what is empathy when it comes to
		
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			our brothers and sisters and what is happening
		
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			right now?
		
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			A lot of times, dear brothers and sisters,
		
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			we mistake
		
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			apathy
		
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			for fatigue.
		
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			They're not the same thing.
		
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			It's one thing to intentionally not care
		
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			and to not care that you don't care.
		
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			Like, I I want to move away from
		
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			this all night. I actually,
		
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			you know, I need to protect myself.
		
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			So I'm not going to expose myself to
		
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			what's happening in the world.
		
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			It's another thing
		
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			to care and to be tired but then
		
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			to try to find ways to make sure
		
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			that what drove your empathy in the first
		
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			place continues to drive you to action. If
		
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			the way to maintain revelation
		
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			is through recitation
		
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			and through acting upon it, The way to
		
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			maintain empathy is through acting upon it as
		
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			well.
		
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			Meaning what? On the day of judgment, Allah
		
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			subhanahu wa ta'ala is not gonna raise you
		
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			and say to you, you didn't shed enough
		
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			tears
		
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			for Gaza
		
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			or you didn't cry enough. But he will
		
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			take you to account for not speaking enough,
		
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			for not doing enough, for not praying enough,
		
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			for not moving enough.
		
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			Because that's what the point of that empathy
		
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			is. It's not the intensity of the emotion.
		
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			It's the imperative of the action, the deed
		
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			that follows. That's how you guard it. The
		
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			intensity of emotion is good, especially
		
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			if you can find a way to channel
		
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			it the way that Yaqub alaihis salam did.
		
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			And that's the perfection of our messenger sallallahu
		
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			alaihi wasallam. The perfection of the prophets.
		
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			As much as the prophet sallallahu alaihi wa
		
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			sallam was exposed
		
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			to tragedy and if there was anyone that
		
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			could numb himself, it would be the prophet
		
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			sallallahu alaihi wa sallam. The intensity of his
		
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			qiyam, the intensity of his dua, the intensity
		
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			of his relationship with Allah Subhanahu wa ta'ala
		
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			allowed him that necessary outlet
		
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			so that he could keep doing this
		
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			in a way that was pleasing to Allah
		
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			Subhanahu Wa Ta'ala until Allah is pleased.
		
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			And the last thing I'll say in this
		
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			regard, when someone says these, you know, when
		
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			someone says I feel empty, I feel numb,
		
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			I need to move on and things of
		
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			that sort, I need to protect myself.
		
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			You know, I was reading
		
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			when he talks about
		
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			how Siyan provokes something, how fasting provokes something.
		
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			To be of the hungry. So he could
		
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			actually empathize with.
		
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			Okay.
		
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			He could empathize with the one who's hungry.
		
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			It's not just so that a person takes
		
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			their own blessings and says, I understand my
		
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			blessings. But the end result of that is
		
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			that you're thinking about the jair. You're thinking
		
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			about the one who's actually starving. You're thinking
		
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			about the one who's actually hungry. Not just
		
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			that, alhamdulillah, I feel good. I know now
		
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			the blessings that I have.
		
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			Alhamdulillah, I have these blessings. They don't have
		
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			those blessings. How can I get them over
		
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			to them?
		
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			What do I do? How do I push
		
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			myself? That has to drive you. But if
		
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			you're if you're finding at times that the
		
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			emotion part
		
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			diminishes a bit, you know, subhanAllah, that's going
		
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			to happen.
		
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			You're going to find yourself in a situation
		
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			where it's gonna be hard. You know,
		
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			they talk about this idea of crying yourself
		
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			out.
		
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			You're gonna dry out of tears at times.
		
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			But when you dry out of tears, don't
		
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			dry out of deeds.
		
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			And find that connection with Allah
		
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			through this personal
		
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			that allows for an outlet
		
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			and that allows for an input as well.
		
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			The output
		
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			is definitely tears and brokenness. The input has
		
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			to be sincerity and dedication.
		
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			And then you can channel yourself towards those
		
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			things, inshaAllah, constantly.
		
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			So it's not about feeling empty.
		
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			It's about being empty when it comes to
		
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			your deeds. May Allah subhanahu wa ta'ala fill
		
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			our hearts,
		
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			fill our souls with the Quran,
		
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			allow us to be amongst those that recite
		
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			the revelation,
		
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			that make dua with the revelation,
		
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			and that channel that revelation in our personal
		
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			lives and towards our brothers and sisters.