Wahaj Tarin – Patience and Perseverance

Wahaj Tarin
AI: Summary ©
The speakers discuss the concept of Sabr and its use to describe individuals. They stress the importance of acceptance and surrendering to the Prophet's decree, as it is used to describe individuals with certain characteristics. They also mention a person named Fudayl, who recites verses of AWS and had a great reward for those who recite verses of azab. The speakers emphasize the importance of surrendering to the decree and being happy with it, as it is used to describe individuals with certain characteristics.
AI: Transcript ©
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Ladies and gents, brothers and sisters, friends and

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colleagues, so life has its ups and downs.

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It has its happiness and sadness.

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It has its sickness and health.

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It has its poverty and wealth.

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These ups and downs are part of life.

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They are part of this great test called

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life.

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But it's up and it's down as a

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test.

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If Allah has given you health, it's a

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test.

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And if he has given you sickness, it's

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a test.

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The same way as in your test papers,

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there's a question about addition and there's a

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question about subtraction.

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There's a question about multiplication.

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There's a question about division.

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All the opposites and whatever's in between it

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are tested.

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And in this test, the people who win

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are those who have this characteristic called sabr,

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patience.

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Patience, sabr in English, patience and perseverance together

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give the meaning of the word sabr.

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And whoever has sabr has succeeded.

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And give glad tidings to those who have

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patience, meaning give them glad tidings of success.

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And of the greatest acts of worship is

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sabr.

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For example, someone dies in your family.

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Allah give everyone a long righteous life, Ya

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Rabb.

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Someone dies.

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It's very painful.

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You're jolted.

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You don't know what to do.

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So you see people, some people cry and

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some people wail.

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They start to hit their chest and pull

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their hair.

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And some people are more composed and you

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see them say, And you see some people

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fall in sajdah and they say, O Allah,

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it was from you and you took it

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back.

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And others, you see them very contented.

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They're okay.

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All these are levels of reactions.

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Some are good.

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Some are not right.

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They're bad, wrong.

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So for example, the one, just have a,

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I want you to work through this with

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me.

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So this person has lost a father.

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Allah give them all long lives, Ya Rabb.

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Or has lost a husband or a child.

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Allah protect everyone, Ya Rabb.

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And then the reaction is, they wail, they

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cry, Ya Rabb, why me?

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Why didn't that person's father die instead?

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And he was such a nice man.

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Ya Rabb, why is all the good people

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going?

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And then they pull their hair and they

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start beating themselves and wailing and crying.

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Question number one, does the dead person come

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back?

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I have a person I know outside.

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I told you this story.

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His mother passed away.

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Not easy.

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Allah protect, Ya Rabb, not easy.

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Mother passed away.

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In response, he broke the furniture, threw things

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around, stopped eating for days on end.

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Went into sadness and depression.

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As a result, lost his hearing, lost his

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hair, lost his health.

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Did the mum come back?

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So the first level is, the first level

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of sabr is to realize that a calamity

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has happened.

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And there's nothing we can do about it.

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This is called acceptance.

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To accept.

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This is what it is.

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In English they say, no point crying over

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spilt milk.

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Because if you cry, milk doesn't come back

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into the bottle.

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It's already spilt.

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So even amidst non-Muslims, they had this.

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They said, a calamity has come.

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Me mismanaging it does not reduce the calamity.

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It just causes harm to myself.

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This is entry level of dealing with a

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difficulty.

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Now let's look at the next level.

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Next level is to surrender to the decree.

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To surrender to the decree.

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That's what we Muslims do.

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We say, we belong to him, we return

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back to him.

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He gave, he took, we surrender.

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And that's it.

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We'll be sad for a couple of days,

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three days allowance, and then we move on

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with life.

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Does that mean we don't love the person

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enough?

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No, but we know that no amount of

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calamity, sadness, you know, misery, difficulty, depression is

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not going to reverse what has happened.

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So we say, we have surrendered to you,

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Ya Rabb, you knew best, you took.

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This is the second level.

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Second level of patience with calamities.

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The highest level, the highest level is ar

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-ridaa bil-qadhaa.

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To be pleased with the decision of Allah.

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So not just to accept it, not just

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to surrender to it, you remove every, you

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know, resistance you have inside you from it,

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not just that.

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Next level, ar-ridaa bil-qadhaa.

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To say that what Allah has decreed for

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me is much better for me than what

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I had chosen for myself or wanted for

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myself.

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He knows best, and you're actually happy with

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his decision.

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I'll give you an example.

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In the past, there's a person called Sa'd

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ibn Abi Waqas, a companion of the Prophet,

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and one that the Prophet ﷺ would lovingly

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refer to as my uncle, because maternally linked

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to him.

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So the du'as that the Prophet made

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for the different Sahaba are different.

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For this Sa'd, he made the du'a

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that may your du'a be accepted.

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You understand?

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So whatever du'a Sa'd used to make,

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Allah would grant.

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And the Sahaba used to test, he used

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to make du'a, Allah would grant.

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So when he used to come to Mecca

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or he was in Mecca, there used to

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be a line of people waiting for him.

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He used to sit, people used to come,

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O companion of the Prophet, I have this

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sickness, make du'a for me.

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So he'd say, Ya Rabb, give him cure.

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So khalas, he used to go, Allah used

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to cure him.

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This one used to come, you know, O

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companion of the Prophet, I am suffering from

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this.

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I have this, make du'a for me

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that Allah does this.

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So he used to make du'a, and

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the line used to come.

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But he himself, the man making du'a

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was blind, eyes can't see.

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So they used to tell him, you are

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someone whose du'a is accepted.

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Just make du'a, O Allah, cure my

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eyes and Allah will cure it.

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So he used to say, no, what Allah

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has chosen for me is more beloved to

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me than what I choose for myself.

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So he has chosen this for me.

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I am happy with it.

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Ar-rida bil-qadha.

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And this is a level we all need

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to work to.

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It's not required.

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It's not required.

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The requirement is to surrender.

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But to go above it, to say, I

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am pleased with it.

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Amidst the scholars of the past is a

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person known as Fudayl ibn al-Iyad.

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Fudayl.

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Fudayl had a son.

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Allah had blessed him with a son that

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sent envy to sons.

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He was someone who when the verses of

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punishment used to be recited, when someone used

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to recite verses of azab, Jahannam, anger of

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Allah, he used to fight out of fear

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of Allah.

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Like what a heart.

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To be so connected to Allah, Rabbul Izzah,

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that any mention of his dissatisfaction makes you

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quiver to the level that you faint.

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So his father knew that my son has

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a really sensitive heart.

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And anytime anyone recites verses of azab, the

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young man gets overwhelmed.

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So he used to never recite it when

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he used to pray and lead the salah

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and his son used to be behind him.

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One day he forgot.

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So the father's in salah, reciting verses, the

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son is behind.

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And in the verses came verses of punishment,

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verses of azab.

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And the young man in the back gets

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overwhelmed to the level that he dies.

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So this is a person they refer to

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in history as the one that was killed

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by the Qur'an, like as in the.

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So Fudail is a mighty scholar and he

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had reached a very high level.

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So they say when he found out his

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son has died, this way he smiled.

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Like this level of rida.

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That, ya Rabb, what a gift you gave

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me.

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And subhanAllah, think about this.

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14 centuries later, here in Australia, I'm talking

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about his story.

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So Allah honoured him through time and space.

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But what a gift you gave me, a

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son with such a wholesome heart.

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That not only was your verses enough to

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hold him from sin, because they did that,

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and not only was it enough that he

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reacted to it, but to the level that

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he would find that now has died and

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then imagine what he will be resurrected as.

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So dear ones, when calamity comes, when difficulty

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comes, accept it, number one.

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Minimum accept.

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This is what it is.

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Sickness comes, khalas.

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Alhamdulillah Second level, submit to the will of

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Allah, Rabbul Izzah.

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Say inna lillah wa inna ilayhi raji'un.

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Ya Rabb, your decision, you know best, khalas.

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Alhamdulillah.

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Third level is to in your heart of

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hearts, in your hearts of hearts, be pleased

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with the decision of Allah, Rabbul Izzah.

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You know best, Ya Rabb.

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And whoever does any of the levels of

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sabr, sabr has a huge reward.

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Listen to this, Allah, Rabbul Izzah says, The

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first, Allah is with those who are patient.

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Can you imagine Allah, Rabbul Izzah decreeing that

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I am with you, meaning in this one,

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this is ma'iyya al-khasa, that I

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am with you, and I will support you,

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I will protect you, I will nourish you,

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I will cherish you.

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To have that joy.

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One of the sheikhs was ill.

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They went to him on his sickbed and

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they said, how are you?

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He goes in the best position.

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I have a calamity and I am bearing

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it, so I am patient.

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And Allah says, So I am in the

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company of Allah, Rabbul Izzah.

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The second one, the second part, is the

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reward of sabr is like reward of nothing

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else.

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Allah, Rabbul Izzah says, for those who bear

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patiently, I will give them their reward without

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count.

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So two meanings, number one, He will give

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you so much that it can't get counted.

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And number two, without sitting and counting with

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you, did you do this and you didn't

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do this, Allah will forgive you and bless

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you with rewards.

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So a huge competency to aspire to, and

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if you master it, you are ready for

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leadership.

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Remember this, no one can lead without patience.

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If you master this patience, you are ready

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for leadership.

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We made them leaders to guide by our

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words when they learnt patience and they were

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people with conviction.

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So patience has all good in it.

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Allah, Rabbul Izzah not test me in you

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more than you can bear, but whenever difficulties

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come, dear ones, bear it.

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And Ali radiallahu anhu said that bravery, bravery

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is a moment of sabr, a moment of

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patience.

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There was a huge Arab warrior in the

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past, his repute used to go through the

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land.

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So once a person saw him and he

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saw a small man, he's not a big

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man, he's not muscular, so he goes, how

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have you got this reputation that you're so

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brave and so courageous?

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What's your secret?

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So he goes, listen, let's play a game.

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You put your finger in my mouth, I'll

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put my finger in your mouth, you bite

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my finger, I bite your finger, whoever cries

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out first loses.

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So they swapped fingers and each other's mouth

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and this one's biting that one, the other

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one's biting this one.

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You can imagine blood's coming down and then

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the man goes, ah.

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So he goes, do you see the difference?

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I was in the same predicament as you,

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I was about to shout as well, but

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I waited, I had a moment, extra patience

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with you, now I will go down in

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history as having won this and you go

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down as someone who lost this.

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So shujaa, sabr, sa'a, a moment of

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bearing the nerves.

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Allah bless you, Allah guide you, Allah guide

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you.

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Faqultu maa qultin taku hasanatan famina Allah, wa

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in taku sayyi'atan famin nafsi wa shaytan.

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Ud'u Allah wa antum muqinoon bil ijabah.

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