Heart Therapy – Bonus Hadith

Bismillah Alhamdulillah wa salatu salam ala rasulillah where Allah Allah, he was so happy he was seldom.

Today's Hadith insha Allah is a bonus Hadith, you're not going to find it in the compilation of 40 hadith of test gear. So it's an additional hudy specifically addressing and talking about the effects of fasting on our heart, and highlighting the more important or general concept of how our actions, especially those that Allah has obligated actually affect our heart and its state affects the state of our heart and purify it when they are done right. And you will notice insha Allah in it, that the purpose the objective of all actions, all worship that Allah subhana wa Taala either had obligated or is voluntary, and Allah loves both of them, that the objective is actually for it

to reach the heart and to transform it and to change it, that the heart is the primary target of all of our worship Subhanallah something that we've talked about before, but at the same time, something that we may often overlook when we just focus on how am I supposed to observe this externally, but neglect to think about how it has to change me internally on the inside. So in this Hadid, which is reported by a bizarre anathema, Rahim Allah,

the Prophet sallallahu alayhi wa sallam says, So Moshe is club was a letter to IBM in Malaysia. You didn't know what

he said. So the Lavalle will sell them again. So more schoharie sub whatsoever to a year I mean, mean kulesza you the hibben now what how does

fasting the month of patience so the Prophet sallallahu alayhi wa sallam here had called the month of Ramadan, the month of patience. So fasting the month of patience, and three days from every month, removes the contamination of the heart removes the contamination of the chest. So inshallah Of course we will try to understand this Hadith, vanilla in detail. To understand what did the Prophet sallallahu Sallam intend from this hadith? And what is he teaching and instructing something that is very important and relevant for us, as we look forward to the month of Ramadan? And as we encounter every other Ramadan after this insha Allah to think about, why am I fasting? And why did

Allah subhana wa Tada, legislate and command this fast?

Now, let's try to understand the relationship between fasting and patience. Why did the Prophet sallallahu alayhi wa sallam called fasting, the month of patience? What is patience? And you think to yourself, what is patience? How would you define it?

It is to hold yourself back from doing something that you've made like, right? a reaction that you have.

You hold us you hold back because of something greater that you desire or you love.

So for instance, you know, instead of complaining, you don't complain and hope in insha, Allah that Allah is going to reward you, because you haven't complained and you've been remain patient. Or you're something that you intend to do even worldly things you want to study that requires patience. So what is patience here, you're holding back your desire not to study despite the obstacles, and you're forcing yourself to study because you hope to get something out of all of this. So it's basically that you have this desire, you have this impulse, and you hold it back, you keep it back, you keep it inside, because there's something better that you're looking

forward to. There's something better that you hope to gain. This is patience. So it's abstinence. Patience is holding back. And in Arabic, it's called happiness. Right? It's holding the self back from doing what it wants to do. That's basically his patience.

Now think about fasting.

Fasting, is also holding your desires back. Controlling your desire helps to share power.

So when you think about it in this way, when Allah subhanaw taala tells you not to eat though you want to eat not to drink though you want to drink not to do some things that though you want to do them, and you're not doing all of these things because you are, you know, you love Allah subhanho wa Taala or you're afraid of Allah subhana wa dinosaur, you're holding back, you're controlling the desire that you have, and keeping it within to yourself, because it's something else that you desire or something else that you're afraid of that is greater than whatever you want. So, because of this, you will find that there's greater overlap between patients and

Fasting, and you cannot actually fast without patience, especially when it's hot. Especially when the days are long, you cannot accomplish any of that. In fact, any act of worship cannot be accomplished without patience, but fasting in particular, because you're depriving yourself of something that is so essential, and so common to you and to me, whenever you're hungry, you go and eat, whenever you're thirsty, you go and drink, so you hold yourself back. So that fundamentally is an act of patience. And Ramadan to panela is an exercise in patience.

Allah subhanaw taala there is teaching us how to be patient, and is enhancing our patience.

Because to be able to stay away from the Quran, from anything that is harmful from anything that Allah has forbidden, you need patience. And sometimes you need a good deal of patience, a great amount of patience. Yet, we know from ourselves that we are weak.

We have all of these desires, all of these temptations around us, people sometimes will may discourage us actually from taking the right path. So we need patience. And Allah subhanho wa Taala knows this knows that we need to develop our patience. So that what he does in the month of Ramadan, he asks us to exercise our patience. He asks us to develop our patience, and enhance it. And this is what Allah subhanho wa Taala does in the month of Ramadan. So every time you say to yourself, I want to eat. But then you say, No, I'm not going to I want to drink but no, I'm not going to, I'm going to break by my past, no, I'm not going to. Or you say to yourself, I'm so tired. Let me just break

my fast. But do you see no, I'm not going to all of that is an exercise in patience. And then it can be transferred, be it anila. As we learn it, it can be transferred from this from food and drink to other aspects into other areas in our lives. So because of this, fasting is an exercise or it's a month of patience. But it doesn't stop there.

You know, scholars of Islam say that patience can be divided into three parts, depending on what it is connected to. So there is patience with what Allah commanded patients with what Allah prohibited. And patients with Allah's decrees that we may hate. Let's let's explain this a little bit. patience with Allah commands that whatever Allah asked you to do. And there might be involved in it some sacrifice some minor or maybe even major inconvenience for you and me to be able to do this, we need patience, you need patience for sola for fasting, for giving charity for being kind. All of this requires patience. So this is one type of patience. The second time, for type, anything that Allah

had prohibited

to stay away from it requires patience. So this is also the second time I'm attracted to it. I like you know, to see what it's all about. It's mysterious, it's interesting, and it's attractive to stay away from it, I need to be patient.

The last type of patients is patients with ALS decrease, meaning loss, that illness, anything that happens to us and we hate yet we realize a lot of our data has decreased this there is no way for us to push it or to change it to push it away or to change any of this. So we have to be patient with us. So this is patients with a last decrease. So the scholars of Islam say that's a panel law behind me. So panela fasting encompasses all of these three kinds of patients, all of these three kinds, because a lot of their commands you too fast. So to be able to do this, you need patience, and a lot of penalty, I'll also ask you to stay away from things that you're attracted to food, drink, etc,

etc.

you're attracted to it, and also stay away from it. So this also requires patience. So this is the first and the second. One, how about the third? How about the third? What are the decrees of our last panel data that we may hate during fasting, yet we have to also be patient with them. It's the consequence of our fat and you become thirsty, you become hungry, you become very tired, you get this headache, and yet you decide I'm going to continue with this fast and I will continue with the fast until the end of Ramadan despite whatever inconvenience and challenge I may face. So this is patients with a large decrease. So it also encompasses and covers all types of patients.

Also, there's a third connection between patients and fasting just to tell

To kind of like this to tell us how fasting is truly an exercise with patients and how Ramadan is truly a month of patience, it teaches it and it strengthens it

in a week Headey so it's not a sound Hadith, it's not an authentic so he had he had he

first thing is called half of patients, Miss postop have absorbed.

Now the scholars commenting on this, have said that the two impulses that move us to do whatever we want to do, especially wrong things are either temptations, temptations or desires. This is one or anger. So anger or temptations and desires. So he says that fasting covers the first area, that area of desires and temptations. So we are attracted to eating we're attracted to drinking, we're attracted to the harem, looking at what Allah has forbidden, listening to what Allah has forbidden, touching what Allah has forbidden. So we're attracted to all of this. So patients, so fasting comes, and he says, fasting tells us stay away from all of this, stay away from all these temptations that

are either haram all the time, or are haram temporarily, while they like persists during the month of Ramadan, eating and drinking and sexual conduct. So they're fasting handled, the first type of attractions will say or motivation, temptations and desires, not the anger part. So this is what they've said.

But then, other scholars have said that REALLY THE COMPLETE type of fast actually has to tackle both of these motivations. It doesn't stop and it cannot stop at desires and temptations. It has to go uncover the anger aspect as well. And here will begin to see Subhanallah we begin to see how fasting actually penetrates our entire being. And it's not simply about just eating and drinking. It's more than that. It's not just stopping to eat and drink. It's more than that. No, the Prophet sallallahu alayhi wa sallam says,

either Can I almost hold me I had to come up with what is called for in Serbia who had an old cartella hopefully a call in Rome for him. So this reported by Al Bukhari, that the Prophet sallallahu alayhi wa sallam said,

when one of you is fasting,

let him not engage in obscene speech,

misses the meaning of lie or obscene speech, vulgar speech, and not just

not to be involved in sahab meaning loud speech, meaning to quarrel with other people to argue with other people to fight with other people. Let him not do this. I'm not I'm not do that, for insert the who I hadn't, but if someone insults him and wants to fight with him, let him say as a response in the room slime, I'm fasting.

So see here that in that Heidi, there is evidence that as a fascinating person, you're not only supposed to be protected, and in control of your desires. What how do we how do we deduce this? How do we notice this? Because the Prophet sallallahu Sallam said that when you engage when you're going to talk, don't engage in any vulgar or obscene speech, which of the two motivation is this one? It is one that belongs to temptations to desires. So don't be don't engage in vulgar and obscene speech on speech.

And the same time he says, what are your stop, don't be allowed. Don't shout. And this mostly happens when when we're fighting someone else when we're arguing with someone else, quarreling with someone else. So the Prophet sallallahu Sallam says that as a fasting person, you're not supposed to do any of these two things. Fasting is supposed to change you transform you. So you're not arguing, you're not quarreling, you're not fighting with anybody. You're in control of your anger. Your anger is not in control of you, you're in control of your anger.

You know, sometimes you know as well as we fast. We may justify our irritability by saying, I'm fasting. That's why I'm really short tempered. And maybe perhaps, there is some biological basis to it. Allah knows best. You know, we're low on sugar, right? We are addicted to food and you know many things in our life, and now we're experiencing withdrawal. So maybe Allah Juana but even with all of this, the prophets a lot he was condemned does not say now because you're fasting for you. Now you have an excuse. So you know, insult anybody, yell at anyone around you.

vent whatever way you want to vent, he doesn't say this little audio system, he says no, you also have to control what is coming out of your mouth. It's not only what is going into your mouth of food and drink, what's also coming out of your mouth is also important, you know, to be in check. So whether it is obscene speech, that part that belongs to desires and temptations, or it is quarrelsome, shouting, the part that belongs to anger, both of these things you need to control. And even if someone comes and provokes you, and wants to fight you, and insults you, you're supposed to declare to him and to yourself verbally, and say, I'm fasting. This is a declaration reminding

yourself and that other person, you know what, this is the month of Ramadan, I'm fasting, this is how I'm supposed to behave, and you're fasting as well. And this is how you are supposed to behave.

So when we stay away from food and drink, this is just the first level of fasting.

And it's the means towards a greater goal. That's not the end.

When we stay away from eating and drinking, this is really not the end of fasting. This is only a step that we have taken towards achieving the greater goal of our fast. What is the evidence for this? There's a lot in sha Allah, there's a lot but let's see what howdy from the Prophet So a lot of you are similar. What he says, madam Yoda, colas Ruri, what are melebihi Felisa de la hija de Ania, da da, yada? It says that the one who does not leave the stain of falsehood and the doing of falsehood, then Allah subhana wa Taala does not need him to leave his food and drink.

See, consider here. Consider and think about this, that hear that the Prophet sallallahu alayhi wa sallam is saying, in other words, not paraphrase, he's saying, Allah had asked you to stay away from food and drink. But if you simply just stop there, and you don't stay away from the Quran, there is all the time how long, which is what poulsard whether you are saying this with your tongue or doing this with your body, if you don't stay away from this, then what Allah subhanaw taala need you to stay away from your food and drink. It doesn't mean that will now stop your fast it doesn't mean that it means now you have to ascend with your fast towards the next level. And that level is not

this physical level of eating and drinking and then stop there. And you think and I think that we have fulfilled the objective of our past this is not it.

There is more to it.

So what is the intent what is the objective of our of our fast

allow us to turn over to Allah makes it very clear in the Quran. Maybe this is an ayah that we've read, have heard many, many times. Allah makes it very clear in the hold on. Yeah, you have Latina armano quotevalet como Surya mukamal katiba Alan Levine I'm in Cabo de la la quinta tahune

all you who have been fasting has been prescribed for you as it was prescribed for the people before you so that you may achieve and have what

the what the COVID loss of Hannah with Allah. So Allah makes it very clear it's not hidden very clear in the Koran. I have legislated obligated this fast, which I have done also previously for other people. And I have done this for the sole purpose of or the greatest purpose of achieving taqwa.

Know, if you remember, we've quoted from the prophets a lot while he was setting them that reference is the one and the place of the one in the entire body. What is it?

If you remember, the Prophet sallallahu alayhi wa sallam said, I took wahana. Chaka is right here. And he pointed to a place in his body. What did he point to his chest. Three times he says I took wahana and he is pointing to his chest. He's pointing to his heart Salalah while he was in them, meaning what?

Meaning that the place the house, the essential house, the first house, the origin of the quote is in the heart. That's where topo originates. And it is from there that it overflows to the entire body and then the entire body practices supply. But there is no such taqwa. If the body only is doing things and the tough what is not reside in the heart. So the greatest and the most important place for taqwa is in the heart.

So when Allah subhanaw taala says that I have legislated fasting for the sake of taqwa. Allah is saying in effect that I have legislated fasting so that it penetrates that deep inside and reaches your heart and my heart.

That's what the what is

it

have developed or have obligated this fasting. And though fasting requires you to stop eating and drinking, my intent from this past is for it to go way beyond the physical and your body and travel deep inside until it reaches your heart and transforms and changes your heart for you. This is why Allah subhanho wa Taala had legislated fasting for it to have Taqwa.

Now, you know, what is fasting? Do

you know why why was fasting or what is the connection between fasting and taqwa?

Now, when Allah says, Don't eat and don't drink, he's asking us to start doing something that is very essential and very natural in our lives.

In fact, if you think about it for a minute to extract yourself from the world that we live in, if Allah had not obligated, fasting, I've not told us that fasting is a better, most probably human beings would not have on their own have thought that fasting could be a type of worship, that this is something that is so natural to me. Why do I have to stop doing it? And if I stopped doing it, how this could ever be pleasing to Allah, on our own, we will not be able to imagine and think about this, to come up with this as a bad just like for instance, someone coming and telling you right now deprive yourself of sleep, this is a better, just simply don't sleep.

Now you think to yourself, how would this be pleasing to Allah subhanho wa Taala. And it's not, but on our own.

depriving ourselves on food from food and drink would seem as odd as depriving ourselves from sleep and thinking that this is a burner.

So Allah subhana wa, tada there actually, because he knows us, tells us that no, when you stop eating and drinking, something happens to you.

Something happens to you, your taqwa your awareness of me develops, how is that?

Because now, this is something that is very essential to you and to me.

And in our lives, we mix up the essential and non essential,

until we think, until we think that even the hat on is very essential in our lives, I can't live without it. Even there's a lot of things that are had in our lives. And we think that we cannot live without this, I can't live without drinking coffee and drinking tea without smoking. I can't drink with that I cannot live without watching this thing. listening to these things, go into this particular place, talking to this particular individual reading these types of things. I can't live without any of these things. And we begin to tell ourselves that the habit that we have developed is an essential part of our life that we can change. We can change.

So Allah subhanho wa Taala wants to show you and to show me that you have the ability to change how so he takes something that is very essential in my in your life. And he says stop doing it for a few hours every day. And for a few days in a year. He says stop doing it. And you notice here that this is you know, this very natural impulse you want to go and eat but you say no, I'm not going to do it. Why?

I was watching. You know, it's so this is why also fasting teaches the class, a lot of watching, I'm not going to drink, I'm not going to eat.

And you keep doing this. And there's your practice. I'm not going to eat. Not yet. Not yet. Not yet. Not yet. Now, normally, I'm not going to drink, I'm not going to drink, I'm not going to drink now I'll drink. So every minute and every hour you are exercising your patience, as we said, you're developing your patience. And also you are in the process of change.

You notice thing that you can change you can overcome what is really an essential desire, an essential need that you have, and you can delay it up until a time when Allah says this is allowed.

Tom Chapin Allah para what Allah has prohibited follows the same pattern.

It's exactly the same pattern with dealing with how long because Allah subhanaw taala says stay away from it. Stay away from it, stay away from it until you find the healer. The healer alternative is there. But sometimes what we need to do is to have enough patience, perseverance and courage and to say, I'm not going to do this. I'm stronger than all of this. I'm stronger than stronger than the temptations of the shape one stronger than the weakness of myself and my desires. So I'll stop I'm not doing and I'll be patient for one, two minutes, five minutes, 10 minutes, one hour, two hours, one day, two days, and then the Hillel prison.

Don't sit still to me. And I'll take the Halla and I'll find any great comfort and satisfaction.

This is the same process. This is the same process. So Allah subhanaw taala wants to show you and show me that no, yes, you can give up these things. If you just decide that you can do it, if you just have the power to do it, if you just ask me to help you, you can leave these things behind.

If you can leave food and drink, you can stop smoking.

You can you know, you can you can quit caffeine, you can actually do this in the month of Ramadan, you can stop smoking, any other bad habit that you have, you can use the month of Ramadan to stop it. So what does this tell you?

It tells you that you're able to change and transform and that these things that you thought were essential in your life and in my life, and are really essential this harm, that I'm saying to myself as an excuse I can't live without it turns out to be something that I can live without

something that is not essential in my life. So if I can leave something so vital to me for so many hours, for 30 or 29 days, and yet managed to survive, that Allah is showing me that I am capable of a lot more than what the shaitaan is telling me that I can change.

And, in fact, the Panama our entire routine changes in the month of Ramadan, when we sleep, when we wake up what we eat our entire routine and habit they change in the month of Ramadan upside down, which sometimes is good, because it shows you also that the routine that you've been following, and sometimes you feel that you're stuck in that routine, and that you cannot change. It shows you that it can change. It just takes some willpower. And above that it just takes what allows assistance and help. So if you ask a lot to help you, and if you ask others around you to help you, and a lot of Hannah with Allah will help you.

So here really staying away from food and drink is what is credited to stay away from the heroin. And one of the early pious Muslims, you know, demonstrated this to a companion of the his when they were traveling. So once they were traveling, and his companion, you know, got thirsty, and they had no water with them. But every once in a while we have passed by a wealth of water. And that companion would tell this pious person I want to drink, I'm thirsty. So he tells them when they pass by the first well of water, he tells them No, not yet. Be patient and few hours, we're going to pass by another source of water, just be patient. So they keep walking, walking and walking, then they

pass by that other source. And then that companion says, Now I want to drink, give me water. He says no, let's wait. There's another source, not far from here. So they keep walking and walking and walking into the reach of third source. And then he tells him now go ahead and drink.

After he drank, he tells him

this is how you traverse life.

This is how you deal with challenges in life. Whatever is tempting you in life, you'd be patient with the first temptations and the temptation and you say, No wait, not yet. Till the next thing.

And then you will go and you start walking and you will forget about the last thing that tempted you, then you will reach the next thing. The next temptation. And there you have a choice. Either I'll drink either I will take it in or you will say no. I'll remain patient till the next thing. Maybe Allah will give me something better later, be patient and trust Allah, and then you will reach the third, that's the third station and that station would be the Hillel that Allah subhanho wa Taala had given to so he's saying this is how you traverse and travel through life. You say no to the Dhamma Be patient. Say No, no to the harmony Be patient and Allah will provide you with that

alternative hallen that will give you complete satisfaction and happiness. Because you know brothers and sisters, you know what happens is that if you decide to take the Haram it's never really satisfying because you always feel guilty.

It's always polluted and contaminated with something so you'll never have complete satisfaction with it.

Versus the huddle, huddle, this visit is very different. The Huddle your you take it, there's no guilt in it.

There's no pain, it doesn't bring any pain and that satisfaction that the blessing that it has is complete. Visit Khaled versus Tara.

So this is what Allah subhanho wa Taala does. In the month of Ramadan. He's teaching you through this fast the difference between the essential and non essential

between what you really need and what you think you need but you do not need and he is exercising your and my patience. And through every day of this exercise and training. If we allow this to happen in our life, my and your patients will be enhanced. So that by the end of Ramadan insha Allah by the will of Allah subhana wa deonna will find that our resolve and our power and our ability to overcome is greater and we can see this and we can take it and transfer it to other things in our lives. We'll see how inshallah. Now, the Prophet sallallahu alayhi wa sallam

said that the remedy in the Hadith or the chapter of the Prophet sallallahu Sallam is issuing a prescription.

And he's saying that remove the contamination of the heart, and we'll explain what this means. You need two things. You need to pass the month of patience. And you need also the past three days from every month. So this is the prophetic medication, the prophetic medication you need to treat yourself internally and your heart The Prophet sallallahu alayhi wa sallam is issuing a prescription the second part of that prescription is fasting three days from every month.

Now he says to love audio cillum in another howdy Muslim I mean clearly Sharon telethon for daddy calcium was

the one who fasts three days from every month. This will be equivalent to the passing of the entire year.

And had it continues for until Allah azza wa jal does the other Nikita v. Mangia will have sanity fella who I should have unfairly her Elio mubasher rT m AM. Allah subhanho wa Taala revealed the confirmation of what the prophet sallallahu alayhi wa sallam said, When Allah said the one who commits a good deed, it will be multiplied 10 times, then the Prophet said the day is equivalent to how many days 10 days, each day that you fast in that month

is equivalent to 10 days. So then when you fast three days, that is equivalent to how many days 30. And if you do this every month, in addition to the month of Ramadan,

then you have fasted the entire year. So Panama so there's here, great Bahama from Allah subhana wa Tada, you only do need to pass three days. And it will be counted and recorded in your book of deeds, as if this person has fasted the entire month. And then the entire year because of Panama. Now the best day to fast are the 13th and 14th and 15th of the Islamic lunar calendar. But you're not restricted to these days. Even the Prophet sallallahu alayhi wa sallam, you know, sometimes He fasted the beginning of the month, the three days from the beginning of the month, three days from the end of the month, three days that are not consecutive, and three days that are consecutive. So

you have a lot of freedom and flexibility as long as you find three days, within that month, that will count as you have fasted three days of that month.

Now, the companions of the Prophet sallallahu alayhi wa sallam understood, understood the importance of this and they practiced it. And they taught it to people who came after them. And we have here are two incidents that illustrate all of this. The first is one involving avora euro, the famous sahab European law.

Once he and his companions and this happened after the profits of the law, he was in them, he and his companions, they were traveling. And when they decided to camp in a to stop and camp,

and above Morocco, or the Allahu anhu, he was praying by himself. And they then started, they fixed the food, and they cooked the food and they sent someone to bring him to patch him so that he can eat. So when that person came to me, what

are the 11? What IRA said, No, I am fasting.

So this person came back and he told them about the Allahu anhu said that he's fasting. So they started to eat. And while they were eating before they finished while they were eating up, what a lot came, came back, came back and they were eating still engaged me eating. So what I said, or they asked him, Why don't you come and join us? So borella came sat down and he started to eat. So then everybody looked at this person that they sent before Who said that? He was fasting, they all looked at him,

but sort of accusing him with their eyes. He's eating How can you say that he's fasting

So this person noticed it and he said, Why are you looking at me? Well, he I went to him and I asked him, and he said that he was fasting. So, the Allahu anhu said, he has spoken the truth.

Indeed, the Prophet sallallahu alayhi wasallam says that the one who fasts the month of patience, and three days from every month, this is like the fasting of the entire year. And I have fasted three days from the beginning of this month. So he says, for animals clear on PETA phila, for even people that even though I am not fasting, right, I am not fasting in the way that Allah had made things easy for us. And the way that Allah had made the load easy for us, has lightened the load for us. But I am fasting in the multiplication of reward

in the multiplication of deeds I am passing. But in reality right now that Allah had made this things easy for us, I'm not fasting.

So here are the Allahu anhu is teaching something very important. He's saying that I'm both fasting and not fasting, in reality of eating and drinking, so I'm not fasting. But at the same time, in what Allah is recording, and has recorded that I've done, Allah has recorded, I have fasted this entire month. So also, in reality, I'm fasting as well. So I was teaching everybody there, that this is here, notice here, the great rahama from Allah subhanho wa Taala. I'm eating and I'm drinking yet in the book in my book of deeds, it's recording that recorded that is fasting.

So this is something that all of us can have all of the skin game three days. And what you have is 27 days, what do you want, you're really not fasting, you're eating and you're drinking whatever you wish of Helen, yet it's recorded as this person is fasting.

There's another incident,

this one involving cameras, and Hillary, or the loved one. And he says that I've accepted Islam. And I came to the Prophet sallallahu alayhi wa sallam and told him about my Islam. Then I left back to my family or back to his tribe and city. And he said, I stayed behind away from the Prophet sallallahu wasallam stayed away from him for about a year.

And I lost a lot of weight. He'll tell us why I lost a lot of weight. Then I said, then I came back after a year had passed, to see the prophets of Allah, why don't you sell them again?

And he said, for her for the Pl bustle of America, he looked up and down at me.

And then I asked him,

Don't you recognize me? Don't you know me? And the profits of the law you sent him said And who are you?

And he said, I am Camus and elearning. I came to you about a year ago and the prophet SAW a lot he was going and then recognize him. And he said, What made you look like this? What changed your appearance like this? Because he couldn't recognize who he is? And he said, What are the unknown, from the time that I left you since the time that I left you. I did not break my fast a single day. I did not sleep a single night, meaning that he continuously fasted every day, since he left the Prophet sallallahu wasallam. And every night he did not sleep either the entire night or most of the night. And he was worshipping a lot and praying during the entire night. So what did the prophets a

lot he was an MC to him.

He said, woman America and to add the minister who commanded you to torment yourself like this. Fast the month of patience, fast the month of patience and one single day from every other month, one toaster one single day from the rest of the month that power. So Camus said no I can do more prophet of Allah. Give me more. He said fast the month of patience, and two days from every month. He said no, I can do more. He says past the month of patience, and three days from every month.

So here you notice very important lessons. First, the LACMA of the Prophet sallallahu alayhi wa sallam when he told you Who asked you to do that to yourself. You don't have to do all of this. The month of patients from a barn and one day one day from every month, this is enough for you. He said no, give me more. Give me more until he stopped at what three days from every month.

So this tells you also about the moderation in Islam.

Especially in seeking to purify and rectify and reform our hearts.

Because we can go really easily to two extremes. The first extreme especially if a person just has embraced Islam,

or a person who has decided just to dedicate himself or herself to Islam and to the worship of Allah Subhana, WA Tada, you want to do everything right now. And you can take it to such a such an extreme, that you can start harming yourself or harming the people around you, and harming your practice.

And Allah subhanaw taala doesn't want that from you doesn't want you to go to an extreme, because this is extreme is first not sustainable.

You may try to do it for one month, two months, three months, but then your body, your self, your heart, you will not be able to tolerate it. So you will stop, but you will only stop, you will stop and you will resent all of this, because it has taken its toll on you and had made you sick, it had bored you. It had made you fatigued.

So you don't want to do it anymore. So maybe you will do it for a month or two, or maybe six months or a year. But after that you will quit and you will never go back to it because your experience with it had been bad and terrible. So it's not sustainable. It's not sustainable. And it will damage other aspects of your life, other aspects of you know, but the people who are around you, your professional life, your physical life, your health life. This is tapanuli like a person

being prescribed the medication and this is really a medication fasting. Further reading the Quran is all medication for us. It's a spiritual medication. So it's like someone going to the doctor and the doctor giving them 30 pills to take, but to take one a day. So they come so excited, they come back home so excited. And they say I want to be healthy right now immediately. So they swallow all of the medicine all of the pills, they swallow all of it as one. What happens to them? Do they actually heal?

Do they get better? Or do they damage their health, get sicker, and maybe kill themselves as a result. This is exactly what happens when we take purification

without the instruction from the Prophet sallallahu alayhi wasallam without the guidance from Allah subhanho wa Taala either take it from Islamic sources, but without the moderation of Islam without the guidance of Islam, or we take it from other sources. And it damages our emotion and our intellect and our hearts. So this is one extreme and of course the other extreme is not to care at all about purifying our hearts and being close to Allah subhanho wa Taala so Islam is always there in the middle. Islam is always there connecting you with Allah subhanho wa Taala but in the right way, in the way that Allah subhana wa tada loves, in the way that is sustainable, because this is

what Allah loves, not who used to worship him few days and quit few months and quit. This does not reflect a deep connection with Allah subhanho wa Taala.

Again, like somebody, like somebody who just became your friend,

and he's always calling you every day, every day, every day, for maybe a period of month or two. But then after that, you know the frequency starts to fall. And after six months or a year, don't even bother to ask you about how you're doing even send you an email, maybe you even call them and they don't even reply, that's not a friend.

That's not a friend, when you experience this intensity of emotions, but then it becomes very cold after

a very disconnected after that's not a friend. But a friend is someone who may not call you every day but maybe every week, or maybe every month, picks up the phone and says as salaam alaikum How are you doing? And he has done this for five years, 10 years, 15 years, you can now think to that I think of this person pointed that person who say this is a friend. This is a brother, this is a sister because of consistency. They proven themselves that they love you not for a you know a month or two four years. And this is like any relationship that we have with Allah subhanho wa Taala you will love Him you will stay connected to him for years and years with same frequency and intensity

or increasing intensity, not the opposite.

So the Prophet sallallahu alayhi wa sallam is saying here, you want to clean your heart then you need this consistency Ramadan and every month that follows three days. This is the medicine and if you do it, the Prophet sallallahu alayhi wa sallam said it will remove what what are

so what is your house?

In Arabic language they say that aloha

is the name of a small animal or maybe like a lizard type animal, and it sticks crudely to the ground, it doesn't leave not easily, so it sticks to the ground.

So this is called alpha Hara.

So this image was borrowed into a house

to reflect or to describe anything that really sticks to the heart, and it does not leave.

So I translate that as contaminations.

So what does that include? It includes hypocrisy, hatred, hostility, illness, whispers of the shape on deception, etc, etc.

All of these things, all of these types of illnesses and diseases of the heart are what Aristotle what sticks, and is glued to the heart and does not leave easily. So the Prophet sallallahu send them this thing that you need now, this fast thing to come and polish and clean your heart and restore life back to it. Now,

why do these contaminations adhere to the heart so tightly and refuse to leave? Why does it happen? Of course, I mean, the fact that they adhere to begin with points to what the weakness of the heart, and we spoke about this before the vulnerability of the heart, we talked about also this before, that the heart is still weak, it can still easily change and shift we're being healthy to unhealthy living to being sick or even dead. So it can easily change. But why does it stick so strongly? Well, what is entrenched in our hearts is love for the dunya we are so deeply attracted to it would really attached to it. And what is this bring to our hearts, because when you love the dounia so much, you

will start to compete with other people for it. And envy them because of it because they have what you don't have, or also hate them. Because they have what you don't have or maybe you think they are after what you have because they don't have it. So there's then you have competition. And we hostility and hatred,

all of this and that attachment to this life weakens the heart. And it's resolved to obey Allah subhanho wa Taala and stay away from the Haram. So it weakens the heart. So then it is weaker in front of the whispers of the shaytaan. weaker in front of the whispers the many whispers of the shaytaan. Because of this, it can't resist them. So then hypocrisy and deception. And the other emphasis that we talked about arrogance, sure, stinginess, all of this thrives in the heart.

All of this develops, increases, and then pride in the heart. And then ultimately, if this is not treated, the heart itself starts with hating the truth and loving, evil, loving positive.

So this is the complete transformation of the heart. And all of this happens because of our attraction. And it can't easily go away from the heart because it's right there at the core. And this is what Allah subhanho wa Taala creates through fasting goes right to the core right to the cause, right to those attachment. And Allah subhana wa tada starts feeding them through this fast. How so?

Well, when Allah tells you, and see how gentle it happens when you're fasting, unless you stop eating, and stop drinking,

stop eating and start drinking.

And the Hadith of the Prophet sallallahu alayhi wa sallam, he tells us that the ketone runs through our bodies, like blood, like blood, or like in the passage of where blood runs through the blood conduits. There is a weak addition to that, Heidi, it's not sound, it's weak. But it says, so narrow the pathways of the shape on to hunger.

Now that scholars have said the meaning here is right,

meaning that the shaytan really thrives on

food and drink, because it's it's a desire that we have, and when you feed this desire, but you eat a lot, and you drink a lot, let's say hello, I was just talking about hellena not even, you know, we haven't gotten into the heroin just hadn't. You eat a lot and you drink a lot. What do you feel when that happens? Very what energetic, you know, eager to go and worship Allah subhanho wa Taala or the opposite, very tired, very sluggish. You just want to go and sleep, right?

You don't want to even do anything else. And even if you're forced to

To stand up, stand up and pray, you want to just finish it as soon as possible, because you don't have the energy.

And this happens, you know, when we're fasting, this is why it's important also to pay attention, you know to how much you eat when you break your fat. Because if you eat a lot, then when it's time for you to go and pray, until you can't wait, you cannot wait for the man to finish. You can, he can hardly connect with what the man is saying, or comprehend whatever Quran is being recited, because your mind is elsewhere. And you're just simply you know, focused on digesting, I can't even stand up straight.

So when you eat a lot, you're feeding your desires, you're coming closer to the desires of the dunya. And you are weaker when it comes to worshiping Allah subhanho wa Taala. Now, when you feed one desire, you're feeding other desires as well. So to see that the owner map, and they spent, let's call them the specialists in our hearts in Islam. They say that when you feed one desire, you're feeding other desires as well. When you come close to this desire, you're coming closer to other desires as well. And when you feel yourself that you're officiated, now your other desires will come closer to you. And you'll begin to think about other things that you like that are you

attracted to, that are not Hello now anymore, the harem. Why because now you're not hungry anymore. You're not thirsty anymore. And you have more than enough of all of this. So now you want to have another desire that you want to feed. So you embolden the other desire, you strengthen the other desire and then you create a distance between you and Allah subhanho wa Taala so the more that you eat, your attachments to this life, strengthen and you will detach yourself from Allah subhana wa tada and what Allah subhana wa tada is pleased with fasting comes and reverses all of this.

This is how incredible fasting is it reverses all of this. This is how it starts treating you and me. Because now fasting says, Stop. Don't feed your desires. Now stop eating and drinking. You can eat and drink later.

But now for the daytime, stop eating and drinking.

And you will find some time allow yourself less inclined. Because no you're not feeding the shower. You're not feeding your shower in general. My desires in general are not being fed. There's no food, there's no drink. I don't have the energy for all of this.

So your desires now you're being now detached, you're detaching from your desires slowly.

And that leaves room in your heart and in my heart for a greater attachment to Allah subhanho wa Taala the great reminders of Allah from Allah subhanho wa Taala now can I find a place in our hearts, because now the heart is light, the body is light and the heart is light, the body is more responsive, and also the heart is more responsive. So now when it's here's the origin, it here's the event, it sees other people around it, this person is making sure this person is making Vicar in the month of Ramadan, you have all of these reminders around you and you're not so sluggish, not so tired, not so attached to eating and drinking.

You're very light mentally, spiritually, very responsive.

Then there is a space for you to create to create greater attachments and bond with Allah subhanho wa Taala and the hereafter

and to attenuate

the bonds that you have with the dunya

so slowly Allah subhana wa tada is moving you maybe before the past you are leaving firmly on the side of the dunya and not so many bonds with Allah subhana wa tada and the hereafter, with the fasting Allah Subhana data is moving you closer to him and further away from the dunya.

So you notice it is important to notice all of this. So we're feeding our desires less we're attached to our desires less than less than less, and having an acquiring greater attachments to Allah soprano or to Anna and to the hereafter and to the Quran, and so on and so on. And the more that you continue to do this,

the more that you will see that your attachments to this life decrease, because this is happening every day.

Every day, you're fasting every day, you're allowing the influence from Allah subhanho wa Taala to penetrate your heart, the messages in the Quran, the reminders that are all around you, you are allowing that to penetrate your heart and to remind you of what is important and what is not. And what is essential and what is not and what you can overcome and what you

cannot find what you need really need in your life and what you cannot. So Allah is continuously teaching you through the past of what of who you are, and who Allah subhana wa tada is, and that your attachment to him is the most important one, and then the one that is life can last and that any attachment that you have to this dunya is not as important and significant and demanding as you thought it was.

So slowly, Allah subhanho wa Taala here is polishing, cleansing

our hearts, breaking bonds and attachments, and creating better and greater bonds and attachments. This is why, if you notice that this is why if you spend the month of Ramadan focused on a beggar closer to Allah closer to the mosque closer to the Muslims closer to the pious in general, I'm not going to even say Muslims closer to the highest you'll find that by the end of the month of Ramadan you will really start to see changes in your life.

The problem is that when we exit the month of Ramadan, we don't maintain them. But by the end of the month of Ramadan if you really fasted and prayed and read the Quran, you'll notice your taqwa.

So this is what we want to do in the month of Ramadan.

monitor our UCLA monitor our heart not only monitor my weight and your weight, or hamdulillah you know in the month of Ramadan starts, and these many pounds or kilos, now I've lost 10 I've lost 15 Mashallah, this was incredible fast, I became healthier now. hamdulillah if you're healthy or physically, but more than unistats, standing on that scale, stepping on that scale, and monitoring your weight I and you should monitor our hearts. How is my email today? Then the next day? How is my email today? How is this envy that I have in my heart? How are these doubts that I have in my heart? How is this hostility and hatred for the truth that I had in my heart? Am I improving or not?

Am I improving every single day or not? And if you give yourself to Allah Subhana Allah to Allah, and you just keep doing with with with your heart alive with my heart and your heart alive, you will really notice to change. When the month of Ramadan ends, you would like a completely different person. At least you'll notice an enhanced taqwa and enhanced awareness of Allah and appreciation for fasting and the Koran and the company of the pious and Muslims around you.

We have to monitor our flock. You know, listen to this hadith from the Prophet sallallahu alayhi wa sallam, he says, latest a young woman and actually are sharp

in North Korea woman and that we were referred.

He says fasting is not fasting from leaving or not leaving food and drink.

Consider what he's saying. So a lot of us in them. Now if you come and ask any one of us what is fasting we will say, fasting is for you to leave eating and drinking during data.

The Prophet sallallahu alayhi wa sallam said in this study, this is not the definition of fasting.

He's given what a higher definition of fasting. So we're saying fasting is not fasting from food and drink. Fasting is fasting from idle talk, and evil, obscene speech.

See what he's saying. This is what fasting is. So that if prophet muhammad sallallahu alayhi wa sallam would encounter you in the middle of Ramadan, towards the end of Ramadan, and look at you, would he say you have fasted, you are fasting today? Or you're not fasting based on this definition? He can see that you're not eating and drinking. But according to this definition, will he when he examines what you were saying? when I last looked at what you're saying and what I'm saying? Will he say no, we were fasting. Am I involved in idle speech, unnecessary harmful speech? Am I gossiping about other people backbiting other people? When it comes to other types of speech, rocket, obscene,

vulgar speech? am I listening to it?

Am I enjoying it? Am I participating in it? So if all of this is involved, would I call myself a fasting person? So this is really a radical redefinition of what fasting is, and the Prophet sallallahu alayhi wa sallam said, If anyone insults you, and anyone wants to pick a fight with you, this is the translation of the remainder of the Hadith. Say I am fasting and Do not insult anyone.

When you're fasting,

and if someone you know tries to insult you say to him, I'm fasting, and if you're standing sit down when can the heart imitated is if you're standing, sit down.

So this is the Prophet sallallahu. He sent him a saying now fasting here doesn't

stuff in eating and drinking. What does it involve? What does it include your manners.

You look at your manners, I look at my manners and then I also will find whether I'm really fasting or not. And monitor as we said, monitor your heart.

And if you notice that your heart is improving, then you are a fasting person.

And if the heart is not improving, then you have to ask yourself, why hasn't Ramadan penetrated all the way into my heart? So Ramadan, we have to call it

inshallah, without any exaggeration, we have to call it the month of the heart. The month of our hearts is the month of Ramadan. It's not the month of eating and drinking.

It's not even the month of not eating and drinking. This is what istep is just the first step. But the month of Ramadan is the month of our hearts. In fact, all the obligations that you will find that Allah subhanho wa Taala had made an obligation on us, especially the basic apps in Islam.

So now the five times Salah, zakka, Hajj, all of these acts the intention behind all of them, the primary target is not the body. The body is just only the means the step, the primary target is the heart. So fasting, the month of Ramadan, let's call this month of Ramadan, and every month of Ramadan that will follow inshallah, the month of my heart. Don't only monitor what you're eating and what you're not eating, not only monitor your weight, or other parts of your life, or what am I going to be eating tomorrow? What do you know, delicious food, you are going to be cooking for us tomorrow, monitor your heart and see is your email increasing? How can you increase your email? Is

your disease in your heart in my heart actually evaporating and disappearing? And how can I treat it with fasting with the hold on with the company of the good people around me would make into out to Allah subhanho wa Taala that he can cleanse and save my heart. So let's insha Allah make the month of Ramadan, the month of our heart and remember what the prophet sallallahu alayhi wa sallam, it will remove the contamination from your heart. You just have to allow it. You just have to open your heart. You have just to start fasting with your entire body, not only with your tongue with food and drink, but with your tongue when it comes to whatever you say. And you allow inside and with your

entire body. And also remember the second law here with your heart as well. So when we're going to start our fast, our heart also should be fasting with us. We ask Allah subhana wa Taala to make us of those who pass the month the month of Ramadan, not only externally, but also internally as well with our heart and with our entire body and to make us of those who are forgiven in the month of Ramadan and whose hearts are really cleansed and purified and are edified by email. I mean yo Bellamy was Salam Alaikum warahmatullahi wabarakatuh subtonic aloha alarm over handig I showed you a note you know in the end as the funeral got to be like