Zia Sheikh – Ramadan 2015 Khatira Day22

Zia Sheikh
AI: Summary ©
The importance of creating "ological explains" for Islam is discussed, including the need for a logical explanation of everything, including actions and moments in life. The speakers emphasize the importance of accepting actions and moments, fulfilling orders, and noticing logic in everything. The history and use of tools and technology in achieving these goals are also highlighted. The importance of avoiding confusion between Islam and modern technology is emphasized, along with the use of words like observation and practicing.
AI: Transcript ©
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Yesterday I talked a little bit about Dua

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and afterwards a brother came up to me

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and asked the question that, and this is

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something that is commonly asked by a lot

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of people especially those that visit us from

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Pakistan and India, where it's common to have

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a collective Dua which is done after Salat.

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So he asked why, if the Dua is

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so important, the Dua is not done collectively

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after the Salat every single time, as we

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see back home.

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So the answer to that basically is, first

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and foremost we need to understand that there

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is no right time or wrong time to

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make a Dua.

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All times are equally important for making Dua.

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There are certain times that the Prophet ﷺ

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said, they are the times of acceptance of

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the Dua.

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For example, the time of sunset, the time

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between Adhan and Iqamah, the time, there's a

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specific time in Jumu'ah, and so on,

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there are specific times that the Prophet ﷺ

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mentioned.

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One Hadith in Tirmidhi, it's mentioned, after the

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obligatory prayers, this is a weak Hadith but

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it also can be used for proof that

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the Dua after the third prayer should be

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done.

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However, there is no record of the Prophet

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ﷺ as a habit doing collective Dua with

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the congregation after the third Salat.

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So it's not a Sunnah to do that.

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And to try to implement that would be

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a leading one into doing an innovation or

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something that was not done by the Prophet

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ﷺ, which would be basically then tantamount to

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bid'ah.

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The question may be then that how come

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we've always seen it done in Pakistan and

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India.

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The answer to that may be that as

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Islam came to the Indian subcontinent from the

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Middle East and from other places, maybe the

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Imams wanted to teach the congregation how to

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make Dua and they used to do it

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collectively and then it basically just became a

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habit.

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But as for it being supported by the

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Sunnah, there is no record of it from

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the Sunnah.

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That's why we don't do it collectively.

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Individually, anybody wants to make Dua, this is

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highly complimentary, complimented, they should do it, everyone

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should do it, all times, any time, the

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Dua can be done.

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There's nothing wrong with that, Inshallah.

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Today Inshallah I'm going to be talking about

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Ibrahim ﷺ and Suratul Hajj.

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One of the questions that comes up sometimes

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is that we need to make sure or

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we need to understand every single aspect of

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Islam from a logical perspective.

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We need to have a logical explanation for

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everything.

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And unfortunately this is not always possible.

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And as worshippers of Allah ﷻ, those that

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claim Ubudiyyah and to be the Abd of

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Allah ﷻ, we need to understand that whatever

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Allah ﷻ wants us to do or orders

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us to do, we have to accept it,

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we have to say, and we have to

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obey it.

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There are certain examples of that, for example,

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when a person, he has gone to the

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bathroom and after using the bathroom he cleanses

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himself thoroughly, then why does he have to

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come out and wash his face and hands

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and feet, what's the purpose of that?

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Impurity has been washed off by making istinja.

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So why then do we have to wash

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our body parts?

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Quite simply because Allah ﷻ instructed us to

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do so and without us doing that, the

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Salat is not going to be accepted.

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This is known as Amrit Ta'budiyyah, which

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is that we do what Allah ﷻ tells

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us to do because we are his slaves,

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we are his worshippers, we obey him, whatever

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he tells us, whether it makes sense or

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not.

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Similarly, a person, we're going through the month

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of Ramadan right now, a person might think

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that, you know, at the time of Iftar,

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I still have a couple of hours of

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energy left, I think I can drag on

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my fasting for another couple of hours and

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then I will get more reward from Allah

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ﷻ.

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No, that's not what Allah ﷻ wants from

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you, whether you're, if you're in, for example,

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in the winter time in Scandinavian countries, your

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day is going to be about 6 or

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7 hours only in terms of your fasting

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or even more or less around that area,

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7-8 hours.

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So if a person feels, no, I can

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stretch it for another 6 hours, you cannot

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because this is against the command of Allah

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ﷻ.

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Once Allah ﷻ has told us, break the

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fast at Maghrib time, then you basically break

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the fast, there is no question of arguing

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against Allah ﷻ and using our own logic

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against what Allah ﷻ has commanded.

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So we can have so many examples of

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this.

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Now if you look at the life of

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Ibrahim ﷺ, each one of the commands that

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Allah ﷻ gave him defied logic, okay.

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Everything that he did defied logic.

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Everything that Allah ﷻ commanded him to do,

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a human could not understand it.

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After longing for a child, Allah ﷻ blesses

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him with a child in old age and

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after a while Allah ﷻ tells him, last

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night we recited it in Surah Saffat, slaughter

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him, okay, where's the logic in that?

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Allah tell me, I mean, why am I

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supposed to slaughter my son that I've wanted

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for so many years, I'm an old man,

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maybe I'm not going to get another son

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after this and you're telling me to slaughter

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my son.

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Ibrahim ﷺ could say that, right?

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But he didn't.

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He was set out to slaughter his son

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and he was completely and utterly willing to

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do it, both Ismail ﷺ and Ibrahim ﷺ

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both willing to fulfill the command of Allah

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ﷻ.

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As the ayah says, فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينَ

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when they both submitted themselves, they both became

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Muslims and then he laid him down face

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front so that he could not look at

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his face and he put the knife to

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his neck but then Allah ﷻ sent down

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a sheep to be sacrificed instead.

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And then we look at the story prior

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to that when Ismail is a newborn baby,

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Allah ﷻ says go and put them in

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the middle of the desert, okay?

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وَادِنْ غَيْرِ ذِي زَرَعَ as Ibrahim ﷺ says

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himself that I'm putting my Zuriya in this

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valley which is غَيْرِ ذِي زَرَعَ which is

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without any type of vegetation, no water, no

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food, nothing but put the mother and child

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there and you know, just do it.

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Because Allah ﷻ wants you to do it,

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He is commanding you to do it.

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Again, Ibrahim ﷺ could object and say where

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is the logic in that, where is the

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understanding in that, I can't make head or

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tails of it, I can't make any sense

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of it but he didn't, he simply obeyed.

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Again the building of the Kaaba in the

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place which now had become inhabited but to

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build the Kaaba in a place which only

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had maybe a few hundred people living there

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and to make the Baytullah about which Allah

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ﷻ then commanded Ibrahim ﷺ to stand up

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and make a Dhaan.

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وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ Okay?

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How far is my voice going to reach,

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oh Allah?

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Okay?

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I'm going to make a Dhaan, who's going

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to hear it?

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Allah ﷻ said no, just make the Dhaan.

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يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ

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فَجٍّ عَمِيقٍ People are going to come walking,

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riding on animals and nowadays on different modes

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of transportation from far off corners of the

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world which was what Allah ﷻ told him

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is going to happen.

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Again, logic dictated that I'm a human, how

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far is my voice going to reach?

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But he didn't object, he did what he

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was commanded to do.

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So this basically, all of these commands we

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see, time after time, Allah ﷻ is telling

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Ibrahim, he's fulfilling the command and that is

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what Allah ﷻ has summarized in Surah Al

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-Baqarah, وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَ When

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Allah ﷻ tested Ibrahim ﷺ with many things,

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he completed them.

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And then it was said to him, قَالَ

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إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا Allah ﷻ told him,

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I'm making you an Imam for the people.

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And that's why again and again in the

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Qur'an, what does Allah ﷻ tell us?

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اِتَّبِعُوا مِن لَّتَ إِبْرَاهِيمَ حَنِيفًا Follow the way

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of Ibrahim ﷺ with full conviction and full

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devotion, full concentration.

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Don't waver.

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Do what Allah ﷻ is telling you to

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do.

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Don't think about logic.

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Islam is a very logical religion and there

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are definitely wisdoms behind the things that Allah

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ﷻ tells us to do.

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But if we are to look for logic

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in everything, then we will never find it.

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And there will come a time maybe that

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if something doesn't make sense to us, we

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will just simply say, no, I'm not going

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to practice Islam anymore because it doesn't make

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sense to me.

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And there are people that do that.

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There is a person who actually left Islam

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and he has a campaign going on to

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stop people from fasting because it's damaging, according

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to him.

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It's damaging to the human body.

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It's self-torture, it's self-mutilation and all

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the rest of these logics that the person

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has.

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So, this is what happens when a person

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tries to look for logic in everything.

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So, as slaves, as Ibad of Allah ﷻ,

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we have to understand this very, very clearly.

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Let me just finish off by saying, what

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is the word Abd anyway?

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Abd, Ibadah, Ibadah is from the same word.

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When you have the word Abd, it basically

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means a person who is under the control

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of his master.

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This was what a slave was in the

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days of pre-Islam and in the beginning

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stages of Islam.

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A slave was a person who was full

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-time at the service of his master.

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His master basically owned him.

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Okay, his master owned him and he could

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do with him whatever he wanted in terms

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of taking work from him, selling him, buying

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him and so on, giving him away, freeing

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him.

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This was what a slave actually was.

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And when we say that I am doing

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the Ibadah of Allah ﷻ, it's from that

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same root letter.

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I am the Abd of Allah ﷻ, that

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basically means that I am submitting myself completely

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to him and from the time I wake

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up in the morning to the time I

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go to sleep, I do exactly as he

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tells me to do.

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Okay, so this is what Ubudiyah actually is.

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Being an Abd of Allah ﷻ truly is.

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And when we do that, then the same

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way that Ibrahim ﷺ was honoured and Allah

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ﷻ gave him such respect in the Quran,

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Allah ﷻ will give us that same respect

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and He will love us and He will

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reward us for fulfilling what He wants us

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to do and being the true slaves of

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Allah ﷻ.

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I pray that Allah ﷻ gives us tawfiq

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to understand and practice what has been said

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and heard.

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