Zia Sheikh – Capitalizing on the blessings of Allah swt Ramadan Khatira Day 28 732016

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The transcript discusses the punishment of the hereafter, including punishment of the hereafter, punishment of the hereafter, and punishment of the hereafter. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is greater if only they knew. The punishment is in the hereafter, and the punishment of the hereafter is

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			Last night we completed the 29th Juz.
		
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			I just want to focus on some verses
		
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			in Surah Al-Qalam.
		
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			Surah Al-Qalam was revealed at the very
		
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			beginning of the Prophethood in which the Prophet
		
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			ﷺ had started openly giving dawah to the
		
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			people and in response to that dawah, the
		
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			Prophet ﷺ was called Majnoon, Sahir and Kahin
		
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			and so many different insults.
		
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			And Allah ﷻ revealed this Surah to kind
		
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			of put him at ease that he was
		
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			watching over everything and the fact that the
		
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			Quraysh were dealing with him so harshly, it
		
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			was not unnoticed by Allah ﷻ and therefore
		
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			he would be dealing with the perpetrators of
		
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			that crime in the future.
		
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			So at the beginning, Allah ﷻ, He takes
		
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			an oath and I just want to touch
		
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			upon that briefly before I move on to
		
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			the main subject, which is an example that
		
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			Allah ﷻ gives of the people of Quraysh.
		
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			First of all, Allah ﷻ takes an oath.
		
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			He says, Noon walqalami wa ma yasturoon Noon
		
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			is one of the huruf al-muqata'at
		
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			which we do not know the meaning of
		
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			and Allah says, I swear by the pen
		
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			and what they are writing, meaning what the
		
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			angels of Takbeer and Qadr are writing, Allah
		
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			ﷻ takes an oath by that and He
		
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			says, Ma anta bi ni'mati rabbika bi majnoon
		
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			O Prophet of Allah, you are not, through
		
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			the mercy of Allah ﷻ, you are not
		
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			majnoon, you are not afflicted by a jinn,
		
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			you are not crazy and the fact that
		
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			they are calling you that and they are
		
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			saying that you are majnoon, this does not
		
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			make it real.
		
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			And then, Wa inna laka la ajran ghayra
		
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			mamnoon And indeed for you, there is so
		
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			much emphasis here, indeed for you, especially for
		
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			you, la ajran, indeed again, laam is here
		
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			for qasam, is a reward, ghayra mamnoon, ghayra
		
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			mamnoon means an unlimited reward and mamnoon basically
		
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			means that favour which is counted.
		
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			So, if you give somebody something and then
		
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			you keep on reminding him of that favour,
		
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			Allah ﷻ says, you are going to get
		
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			a reward that nobody is going to count
		
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			that favour from you and nobody is going
		
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			to remind you, meaning it's an unlimited reward
		
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			which is unaccountable.
		
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			Allah ﷻ is going to give you a
		
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			reward for the fact that you have to
		
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			deal with these difficulties in the work of
		
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			Prophethood.
		
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			And then after that, Wa innaka la'la
		
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			khuluqin azeem Indeed, O Prophet of Allah, you
		
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			have the best of akhlaaq, you have the
		
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			best of manners.
		
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			And again, Wa innaka la And then, these
		
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			are all words of emphasis.
		
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			Inna, emphasis.
		
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			Laam, emphasis.
		
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			And the dhameer right there, it's for emphasis.
		
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			Indeed, you have the best of manners.
		
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			So, if you look at the context in
		
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			which the Prophet ﷺ is being told you
		
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			have the best of manners, it is not
		
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			the context in which people are dealing with
		
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			him favourably and saying nice things about him
		
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			and treating him like a king.
		
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			He is being insulted, he is being persecuted,
		
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			he is being called all types of different
		
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			names.
		
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			And in the context of all of those
		
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			insults and difficulties that he is going through,
		
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			the Prophet ﷺ still displayed the best of
		
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			manners.
		
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			That is what true akhlaaq is.
		
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			Otherwise, if everyone is good to me and
		
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			everyone is dealing with me in a nice
		
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			way, yes, I can have good akhlaaq and
		
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			I can deal with them in a nice
		
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			way.
		
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			That's not difficult.
		
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			The difficulty is when people are giving you
		
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			a hard time and you are having a
		
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			lot of difficulty with them and then on
		
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			top of that, you deal with them in
		
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			the best of ways.
		
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			That is what good akhlaaq truly is.
		
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			So, in the context in which the Prophet
		
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			ﷺ was told that you have the best
		
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			of manners, it was the context which we
		
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			can see from the surrounding verses where he
		
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			is being called majnoon and so on.
		
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			So, Allah ﷻ says to him, O Prophet
		
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			of Allah, you are going to see and
		
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			they are going to also see.
		
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			Which of you all are in a trial?
		
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			Meaning, who is a majnoon, who is on
		
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			the right path, who is misguided, you will
		
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			find out in the future, in the hereafter,
		
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			that will truly emerge.
		
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			So, you will see that.
		
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			So, O Prophet of Allah, be patient.
		
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			Your Lord, He has more knowledge of those
		
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			people that are misguided from His path and
		
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			those people that are on the right path.
		
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			After that, I'm going to skip and go
		
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			on to an example that Allah ﷻ is
		
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			giving.
		
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			And I'm going to go through that example
		
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			first and then we're going to compare it
		
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			with the purpose of bringing those particular verses.
		
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			Indeed, we have tested them, tested the Quraysh
		
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			to whom the Prophet ﷺ was sent, just
		
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			like we tested the people of the garden.
		
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			So, it's the story of a people who
		
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			have a garden that is ready for harvesting,
		
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			the fruit is ready and they are about
		
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			to get that fruit.
		
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			So, Allah ﷻ is saying, we are testing
		
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			the Quraysh just like we tested the people
		
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			of the garden.
		
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			When they took an oath that most certainly
		
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			they're going to harvest it in the morning.
		
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			So, the fruit is ready for picking, they're
		
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			ready to harvest the fruit or the crop
		
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			and they are taking an oath.
		
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			They are saying that, Wallahi, we're going to
		
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			go in the morning and we're going to
		
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			harvest the fruit.
		
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			This year we've had a very good crop.
		
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			This year we've had a very good harvest.
		
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			We're going to take it tomorrow.
		
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			And they didn't make any type of exception.
		
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			What does that mean, taking an exception?
		
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			It means that they did not set aside
		
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			a share for the poor people.
		
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			They didn't set aside a share for the
		
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			poor people and they said basically everything is
		
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			ours and nobody is deserving of this.
		
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			We put our back into this harvest.
		
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			We made a huge effort and now we
		
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			are the ones that deserve it.
		
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			Nobody else is going to deserve it, no
		
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			poor person or anything.
		
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			So, what happened?
		
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			They took an oath that in the morning
		
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			they're going to harvest it.
		
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			Overnight something happened.
		
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			Something came overnight.
		
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			A punishment from Allah ﷻ came overnight.
		
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			Ta'if basically means, from the word Tawaf,
		
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			right?
		
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			Tawaf, it means to circulate, circumambulate.
		
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			So, this punishment of Allah ﷻ in whatever
		
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			form it was, whether it's a fire or
		
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			a tornado or a hurricane, whatever it was,
		
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			it destroyed everything.
		
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			While they were sleeping.
		
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			And this whole harvest became like chewed up
		
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			or harvested crop.
		
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			Sareem, according to Ibn Abbas, means like a
		
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			black night.
		
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			Everything became darkened and charred and destroyed.
		
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			And according to the majority of the scholars,
		
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			As-Sareem means that harvest that has already
		
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			been chopped down.
		
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			So, you see a harvest one day and
		
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			the next day the farmer, he chops it
		
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			down and he takes all the crop.
		
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			So, what remains of it, that is As
		
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			-Sareem.
		
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			So, it became as if it's already been
		
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			harvested.
		
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			And now they don't know that's happened.
		
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			So, they wake up in the morning and
		
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			they're calling each other.
		
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			They are calling each other in the morning.
		
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			Let's hurry and go early to the fields
		
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			so we can do the harvesting.
		
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			If you want to do the harvesting, let's
		
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			hurry to the fields if you're going to
		
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			do it.
		
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			And they walked while they were doing Takhafud.
		
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			Takhafud means talking slowly and quietly.
		
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			Why?
		
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			The next ayah says, And they were talking
		
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			slowly and quietly so that the Masakeen and
		
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			the poor people don't realize that they're going
		
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			for the harvesting and they don't come and
		
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			ask for their share.
		
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			That today, no Maskeen should enter upon this
		
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			harvest because we want everything for ourselves.
		
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			And they came to Hard, basically means with
		
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			a strong resolve, with a strong intention.
		
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			They came fully equipped with a good intention,
		
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			a full intention that they're going to do
		
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			the harvesting today and they're going to keep
		
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			it all to themselves.
		
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			And when they saw it, they said, Looks
		
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			like we lost the way.
		
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			This isn't our harvest.
		
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			This isn't our field.
		
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			We probably took a wrong turn somewhere.
		
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			And they said, And then they realized, no,
		
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			it is their field.
		
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			In fact, we are, we have been deprived.
		
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			So this is actually what happens when a
		
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			person is faced with a tragedy or difficulty.
		
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			The first thing that happens is there's denial.
		
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			There's a psychological, you know, steps, psychological steps
		
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			that take place when a person is faced
		
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			with a difficulty or grief or a tragedy.
		
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			Somebody, a doctor tells him, you have a
		
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			very bad illness.
		
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			So the person initially, he will say, no,
		
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			the test must be wrong.
		
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			I'm going to get a second opinion.
		
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			Denial always there.
		
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			So this is what happened.
		
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			The first thing they said, this isn't our
		
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			field.
		
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			They denied that it was their field.
		
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			The denial took place.
		
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			And then when the reality sets in, then
		
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			the person starts to actually believe it.
		
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			And he says, and the next Ayah, The
		
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			reality is, yes, I have got that illness.
		
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			I've taken that second opinion.
		
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			I have got that illness.
		
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			And they realized that it is the field
		
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			that they have.
		
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			The middle from amongst them, and Awsat, according
		
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			to the scholars, it refers to, the best
		
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			among them, the most just amongst them, said
		
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			to them, Didn't I tell you, why don't
		
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			you make the tasbih of Allah subhanahu wa
		
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			ta'ala?
		
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			And the tasbih here refers to the issue
		
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			of giving in charity.
		
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			Because glorification of Allah subhanahu wa ta'ala,
		
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			it comes in many forms.
		
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			And one of them is giving in charity.
		
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			It doesn't necessarily mean to make the tasbih
		
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			itself.
		
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			In the context in which the word is
		
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			being used, it means to give in charity.
		
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			Didn't I tell you to give in charity?
		
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			And they realized that our Lord is pure
		
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			and we were the wrongdoers.
		
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			And they turned to each other and started
		
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			blaming each other also.
		
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			So this also happens.
		
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			When people get into trouble, one of the
		
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			things that they do is they start blaming
		
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			each other and they don't take responsibility for
		
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			their own actions.
		
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			They started saying that indeed we were transgressors.
		
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			Maybe Allah subhanahu wa ta'ala is going
		
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			to replace it with something better than that.
		
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			We should now turn to Allah subhanahu wa
		
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			ta'ala.
		
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			Allah subhanahu wa ta'ala says, This is
		
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			how the punishment comes.
		
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			And the punishment of the hereafter is greater
		
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			if only they knew.
		
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			So what does this mean?
		
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			That the punishments that we get in this
		
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			world or the tests that we get in
		
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			this world, these are minor in comparison to
		
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			the tests that we will get in the
		
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			hereafter.
		
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			We will certainly make the people taste the
		
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			smaller punishments in this world.
		
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			Affliction with illness, you know, difficulties in the
		
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			marriage, difficulty with the children, problems with the
		
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			business, financial difficulties.
		
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			This is the small test that Allah subhanahu
		
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			wa ta'ala sends sometimes.
		
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			But the main punishment is in the hereafter.
		
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			So Allah subhanahu wa ta'ala keeps us
		
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			on the straight path by giving us these
		
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			small doses so that we keep on turning
		
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			to him.
		
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			So here Allah says that the punishment of
		
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			the hereafter is greater if only they knew.
		
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			So what is this story about?
		
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			And what is it meaning?
		
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			What does it mean in the context in
		
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			which Allah subhanahu wa ta'ala brings these
		
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			verses?
		
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			The Quraysh, they are insulting the Prophet.
		
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			They are not taking the message from him.
		
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			So what it means is that Allah subhanahu
		
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			wa ta'ala, he is giving the example
		
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			of a good village that is getting so
		
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			many different types of benefits from Allah subhanahu
		
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			wa ta'ala in terms of harvesting, fruit,
		
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			crops, and so on.
		
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			And this village, it's referring to Makkah al
		
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			-Mukarramah.
		
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			And the people of Makkah, they are getting
		
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			all types of fruits because of the fact
		
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			that the Ka'bah is there.
		
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			People are coming, they are migrating, they are
		
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			coming to do the pilgrimage.
		
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			So a huge economy is based upon people
		
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			coming to Makkah al-Mukarramah.
		
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			In addition to that, people from north and
		
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			south are respecting the people of Makkah because
		
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			the Ka'bah, the Baytullah is there.
		
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			And they get privileges for that reason.
		
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			So when they go to the north in
		
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			the summertime, they do trade in Jerusalem and
		
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			Bilad al-Sham.
		
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			And in the wintertime, they go to Yemen
		
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			to the south and they do trade over
		
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			there.
		
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			And everything is beautiful.
		
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			Business is booming.
		
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			They are getting so much profit.
		
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			And then one prophet comes to them.
		
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			And Allah subhanahu wa ta'ala mentioned here,
		
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			Awsatuhum.
		
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			Who is the Awsatuhum?
		
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			The Prophet ﷺ comes to them and tells
		
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			them that Allah has blessed you with so
		
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			much.
		
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			Why don't you worship only Him?
		
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			Why don't you worship only Him?
		
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			But they don't listen to Him.
		
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			They don't listen to His message.
		
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			And Allah is saying that there is a
		
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			big possibility that these people that do not
		
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			accept the message that is given to them,
		
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			they would be deprived of the blessings that
		
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			they have.
		
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			And a punishment comes to them in this
		
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			world.
		
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			So this is the message that Allah subhanahu
		
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			wa ta'ala is giving to the people
		
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			of Quraysh.
		
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			That don't be like these people, this example
		
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			that is being given to you.
		
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			It is for you to wake up and
		
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			realize how many blessings you've been given.
		
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			You should listen to the Prophet that has
		
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			come.
		
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			Otherwise, there is a high possibility that Allah
		
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			subhanahu wa ta'ala could punish you.
		
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			So the same thing actually applies to us.
		
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			If we take it away from the context
		
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			in which it was revealed and we take
		
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			it upon ourselves, Allah has blessed us with
		
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			so much.
		
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			And the only thing that Allah wants from
		
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			us is that we lead our life in
		
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			His obedience.
		
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			Stay away from His disobedience.
		
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			And to lead our life in a way
		
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			that pleases Him.
		
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			And sometimes if we do not, then Allah
		
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			subhanahu wa ta'ala can send down these
		
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			calamities and tests.
		
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			So that first of all, we wake up.
		
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			And secondly, so that our sins are forgiven
		
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			in this world.
		
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			So we don't have, you know, the punishment
		
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			of the hereafter.
		
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			So, if Allah has blessed us with these
		
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			blessings, first of all, we need to use
		
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			those blessings to please Allah subhanahu wa ta
		
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			'ala.
		
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			And in His obedience.
		
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			And also, keep a share for the poor
		
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			and the needy.
		
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			And don't be stingy with them.
		
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			And this is basically the lesson that we
		
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			learn from these verses that Allah subhanahu wa
		
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			ta'ala has told us in Surah Al
		
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			-Qalam.
		
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			I pray that Allah subhanahu wa ta'ala
		
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			gives us sufiq to understand and practice what
		
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			is being said in it.