Nouman Ali Khan – Learning from Musa A.S’s timeless response

Nouman Ali Khan
AI: Summary © The speakers discuss the use of psychological war tactics to grab power and grab control, including false accusations and demands. They also touch on the transformation process of a criminal case and the importance of validating one's actions and emotions to avoid regret and regretting them. The speakers emphasize the need for people to acknowledge their actions and emotions in order to avoid regret and regretting them.
AI: Transcript ©
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Alhamdulillah Alhamdulillah Haleakala Buju the mineral Adam, which are really newly monopolar but mostly just subliminal Adam omocha Tabata Allah nada, punish guru who added masa AB Manish guru who had a neon on a Sunday and also the hillock from the shut off election be when you will attend kitabi mokum will come out in the beginner will heart and see the winner the Adam and then he shall be hearing some new medium with the Olivia 30 he Ibrahim Alayhi Salam in a kind of our cover he debated him

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for sallallahu alayhi wasallam Allah at Valley he hide in Oman and Latina barakallahu him catheter not a lot of momentum when

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hamdulillah under the lumbee attack is well attended Nicola Khushi confirmed with Olivia Kula holy Yamuna truly aka tequila, but hamdulillah lady Angela Allah I believe Nikita will image Allah wherever hamdulillah Hello the Napa the whole estate agent who want to stop fiddle we're not going to be wanting to like kind of it when I want to be like eventually unforeseen. I'm into it. I'm Marina when you have the hula hoop philomel de la la de la la la la la la sharika wanna shadow no Mohammed Abdullah he wants to know who was a level to Allah Buddha within the youth have 100 in equally aka fabula Hey shahida for some Allah Allah He was a limited seeming because even Cathy

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about my bad stuff and agitated Allah, Ohio on howdy howdy Mohammed and sallallahu alayhi wa sallam were in a shelter and wanting to help but in Aquila 13 we will not be rockin well Allah, Allah Allah Allah.

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Allah azzawajal btw Karim, but an apple, an apple the arrow to be let him initiate ontology Impala found to her and Amina Bondi follow to mean Kula massive to come for what happened even be hookman Magellan emotionally or tilcon Yamato caminhada and Bethany slightly rubbish Happy Saturday with Silly me rattling off that Emily Sonia Coco de la homophobic dynamodb la la la la la Miranda Mina Latina what was happening with the last episode, I mean, you know, but I mean, Teresa is dedicated to the responsible Sally salon, I dedicated one part of part of that to the last football where I spoke about how he did he took on and he acknowledged what was worthy of guilt and addressed it. But

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he did not take shame on himself. So that was the kind of the fundamental point that was being made the last time but allows him a gem decided in his wisdom that he will tell us the monologue that is kind of inserted inside of this dialogue coming from Musashi Salaam, before he tells us the pharaohs response, there are three in a row that are just talking about what Mousavi said, I've said. So I want to lay all of that out for you. And then we'll unpack some of those things and what we can learn from that for ourselves. So the first thing all of our How to, even while I mean nobody, he said I did it at the time, and I was from those that were lost. So he's referring to the act of

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accidentally having killed which we unpacked before. Important to note here is that the pharaoh didn't actually openly come out and say you killed someone. He didn't say on Atlanta. Nuff said, one dominant country, you killed somebody and you're denying it. Or Europe from those who deny he said kind of ultra fanatical that if you did that act of yours that you did. Now, when you tell somebody, you know what you did, right? You did that thing that you did? You didn't spell out what they did. Right? And so why would somebody do that? Why would somebody purposely make the accusation ambiguous and not spell it out? This is actually kind of a psychological tactic. And the reason it is done is

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to make someone feel like, Listen, what you did is pretty humiliating. And there are some people here in the room that may not know the whole story. But if you want I can humiliate you further and unpack the entire thing. Right, and it's almost as if the person that is being spoken to his hearing, he just said I did the thing that I did, but he didn't come out and say I bet he's gonna say I you start fearing or getting anxiety that he's going to open it up, he's going to unveil that ugly secret. So this is a way of kind of psychological blackmail, I better know my place because I don't want to face the consequences of this person publicly humiliating me and coming out with

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saying exactly what they're going to accuse me of saying, right? So this is actually a way of, you know, letting someone know, I have dirt on you, I have something on you, and you better know your place before I humiliate you. Right. I mean, obviously the pharaoh is the judge, jury and the executioner so he can literally not even say anything and have him executed. He can do that. There's no reason for him to use these words, except he's engaged in a psychological war at this point. And he's trying to instill a kind of emotional control by causing more sadness and anxiety by making him afraid

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Of what will come out of What will he say next? Well, he exposed about me next, right. And this is his way of putting him in a corner to see if this tactic will work. So this is one of the other tactics that the founder was using. Now what Moosa de Salaam does, one, clearly he isn't afraid of it coming out, because he is responsible for what happened. And if somebody wants to use that and characterize them in a certain way, that's up to them. He that's not under his control, what what is going to come out of the Fed Allen's mouth and what is going to be said about him cannot be withheld, which is true of you and me, if somebody is gonna say something about me, or do something

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to me, or, you know, spread something, but there's no way I can control that. You and I think we can control it. And maybe we feel like we can hand over control to this person, if we do what they want us to do. Maybe, then they won't, you know, they won't say something about us. Maybe there'll be a quid pro quo, you know, like, I'll give into my demands, I'll back off, I'll be as you want me to be, I'll become submissive. And then you won't say the things that you know, you what you want to be, you have the power to say about me, right? And this is actually a means of control. Musa alayhis. Salam is not he's over it. He's done. He's like, I didn't make a mistake. And if you want

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to use that, then you go ahead. But since you didn't expose it in such explicit language, I don't have to do that to myself, either.

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I don't have to fall on the sword, if you will. So what what does he say? He says to her in, in fact, I did do it at the time. I didn't do it at the time. So he's also being ambiguous. He's not spelling it out either. Right? It's as if he's saying if no one's not gonna expose me, why should I expose myself?

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But there's other things. The Pharaoh said you did what you did and you have done wrong, and you're from those who deny. Now there's a context to what Mousavi said, I'm dead. And we talked about one dimension of that last time, there's a context of what he did. It was an accident. And it looked like one person was wrongly killing another. So there's a story behind what happened. And there's a there's a rational explanation for what led to that tragic accident there is. And that would be the full I mean, he is literally standing in trial. So this is a place for him to come out and say, This is what actually happened. This is what really happened. And in a courtroom, you do want to bring

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out the entire story. That's logical, you're supposed to actually provide the entire context. But Mousavi said in his genius realizes something. This is not a real courtroom.

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This is not being said, so that we get to justice. This is being said, so I am put in my place. There's an if the agenda is justice. If the agenda is justice, and the judge is unbiased, then you should present all the evidences, you should bring things to like, you should explain yourself. But if you know that the agenda is injustice, the agenda, the trial is a circuits and they're already established biases in place. There's no reason for you to explain yourself, because explaining yourself will also be turned and manipulated in some way. So there's, there's no reason to offer any rationales and just simply say, I did it. Now, here's the worst case scenario. This is often not

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thought about when Phil Allen says you did what you did

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Kenda that what you did that unstated crime? Can that be exaggerated? Can it be turned into something else entirely? Yeah, it can take a life of its own. Right? It can, you can slap on it, you know, when how news spreads and news mutates. Right? And it gets exaggerated. So it may have been one thing, but by the time it reaches a million people, it's something else entirely. Right? Kids in America, we played this game called telephone, you know, and, I mean, we used to nap before because we don't socialize. But you know, you have children in a group. And you have one child, whisper to the next child something and then the next person whispers and the next person whispers in the the

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each whisper to the person next to them. And the first person said something, and the last person is supposed to say exactly the same thing. So here's the fun part. I did this in this question. I did it one time. And I

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whispered to the first child, Bob punched, Joe. That's what I said. Bob punch Joe. And they whisper, whisper whisper 7080 kids, by the ADF. Kid, so So what did you hear? He said sallalahu.

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So when word travels, people missed here, things get exaggerated. You know, everybody has their own little things. And we just I think that's what I heard must have been something is I don't know how that I don't know.

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The transformation process was or where things got lost, but that talk about is not right. So the point is when he says you did what you did, the pharaoh may have some very exaggerated claim in mind.

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And it might be Moosa might feel the need to say, Listen, you may have added on quite a bit to the original story, let me clear the record. Right, you feel the need to clear the record, because now so much more is being said about what you did than what you actually did. Right. So when he did fundamentally what he did is wrong. But there may be way more added that is also wrong. But that's not what he did. Right? So now he's put in a trap kind of a situation. So if he says, No, no, I did do it. But I didn't do this, this this, this is all you're making excuses.

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Or you just think it's not a big deal, hmm. Or you're just denying it. So he knows that anytime he tries to clear the record, and get to exactly his crime, that can only happen when you're in an actual court with an actual judge here, anything you say and do will actually be manipulated against you. So he keeps the ambiguous, ambiguous and doesn't say anything more. He said, I did it at the time.

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Now that the it Can you imagine in the courtroom, everybody who's listening to him is using your own imagination on what that it is that he's admitting to? And it's no longer his concern? He's no longer worried. What will this person imagine I did? What will that person imagine I did I better, I better correct their opinion of me and their opinion of me and their opinion of me, he's no longer concerned with the perception of others. He's let that go. Because he knows that's out of his control. There's nothing he can do about that. There's nothing for some people, there's nothing he can do to set the record straight. They've already passed the judgment for other people. And you

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know, they are not qualified to understand it, they are in a position to understand it. So

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but there is something he should, you know, he comes out and says about himself. Well, I mean, I bought in and that was from those that were lost. I did slip up one dynamic to lose your way, I lost my way he owns up to it. But then there's an which is a very brave thing to say, by the way, for someone to come and actually admit where they were wrong, or they messed up.

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But he doesn't come out and say exactly in what way was he wrong, which is kind of an interesting principle in our religion, you can admit your fault, you can admit your fault. But you don't have to go into the nitty gritty details of exactly what you did wrong to another human being, you don't owe anybody else, the detailed explanation of your sin, because that will be opened on Judgement Day. And even then we pray to Allah that he conquers that. So for someone else to put you in a position where you have to know you fiber by fiber, explain, what is it that you did wrong? And Which way did you, you know, fall apart? And until you do, so, they're not satisfied that you're okay yet.

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Right? So they're almost taking this godlike position by the law and your dislike subject on judgment day that's presenting their case, that's not supposed to be the case. Again, in a criminal case, in an actual court of law, evidences need to be presented, where someone what they need to admit what they did, but this is outside of that context. What and I'm in a body, I was lost, I slipped up, he keeps it ambiguous. So the lesson here is owning up to something in general enough language to say I messed up and the people that have the worst assumptions of you will say, Oh, you messed up, meaning they'll assume the worst, and others will assume little, but there's no way you

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can control any of that. When you have to accept that this is something Allah xojo made as a reality in this life. I'm also reminded of like, the if I traveled the lowdown on her in the Madani life of the Prophet sallallahu alayhi wasallam when there was a slander made against her, right, and Allah it spreads so far that even her words were one nostril up and bonavia Cody has happened if in the Makati narration that people were they had they had poured themselves into the words of the people started to slander and if actually means something bent. And for Benton continues to get more bent and more bent and more bent. Right? So what was being said about her was getting more exaggerated,

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more exaggerated and more injured and worse and worse. And so many people are talking and every conversation is different. How is she going to manage any of that Allah just gave her this comfort in his words when he said equilibrium in Houma, cassava leaves me for every one of them that slandering you and having those assumptions and having those conversations they get there.

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Share of the same. So somebody exaggerated a lot, they'll get a lot of shares somebody exaggerated a little, they get a little share, somebody didn't spread it, they get most shares, somebody just passed it on the assumption, depending on who did what, you can keep track of that, you know, because a person becomes apparent. What does this person think? What did this person say? What is this person's and this is what's become, you know, our obsession with the comment world, right? So the moment you are checking for validation, were you looking for it? And did somebody say something good about me or bad about me in the comments, right, because social media has become kind of our,

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you know, our check for where we stand in life, our worth in life, which is a pretty tragic place to be for horror. So he says what I mean by lean, and then he admits something even more vulnerable about himself. He says at the time, as a result, I ran away from all of you, I escaped from you. And this is him admitting that he was in a place of fear

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when he ran away from Egypt, for cominco, the massive to come when I used to be afraid of you. And that statement is also pretty powerful because he's now ready to confront them.

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And it's, it's an interesting confrontation, because their competition began by saying, I messed up in the past.

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At the time, I was from those that were lost. I did, I did do what you're saying, I did make a mistake. And I didn't run away from you. I couldn't face you before, because I was terrified of your judgment. And I was terrified of what you do to me. But using those words also says that this was me in the past. And I went through that phase, but I'm not that person anymore. I don't have those feelings anymore. I'm not afraid anymore. I'm standing here again. I come before you now. And he says for whatever the rhombi hoekman then my master gave me firmness. My master gave me the gift of firmness actually well hub, from Allah is name Allah hub will have a Yabu in Arabic is to give a

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gift. And well how is the continuous gift giver. from it, we get the Arabic name HIPAA, which is actually a muscle which just means a gift or to give a gift.

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And the idea is that he understands that the ability to make a strong decision and to stand on firmer ground hokum, hokum actually means decision, it also means wisdom, it also means the ability to make strong decisions, to have strong will a person will, hokum is a person with strong will. My my master gave me the power of strong will, is what he's saying, which is very, it is true, because it takes a lot of willpower to walk back into the kingdom of Egypt, the kingdom that was looking for you as a murder suspect and was ready to kill you. And you have already escaped. Right? You're an escaped convict. And you're walking back into the center of authority. You're not just going there

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and hiding out in a corner somewhere, you're going to the power house itself, the governmental offices themselves, I take some serious strength, and he's acknowledging something I humanly did not possess that strength. I didn't have this was a gift given from allowance, which and in it, there's also a lesson sometimes our fears and our anxieties are overwhelming. There's no way I can imagine that I can face certain fears. There's no way I can imagine that I can, you know, I can confront somebody that I need to confront. It's too terrifying of a prospect. And it is in those moments that we realize that Allah azza wa jal is the one that gives strength and this is actually a recurring

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theme in the story. It will sound as a human being not having an ability and then Allah giving that ability. Like the mother of Mozart, there's no way she could have had the strength to do what she did when Mousavi son was a baby to put him in a basket. There's no way Lola robata and accompany her had we not given firmness to her heart ally intervene, gave her the strength and she was able to do what she did. So we have to ask Allah for strength that we actually don't possess.

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We have to ask Allah for hokum that we may not necessarily naturally find it ourselves and Allah will give it to us. And Allah giving special emotions special strengths, is not something only reserved for prophets. Allah gives the sense from the skies, special abilities, special strengths, special innate qualities or special qualities that are not innate that he says from the skies for his believers like he says in simple fact, you know,

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well, Angela Sakina feel cooler the Angela seconded a few kulu, meaning Leonardo imana ma Imani him, he says he's the one who sent down calmness into the hearts of believers so they could have a faith on top of the faith they already had. Because they were so angry that the profit slice of them had signed who they via we were so angry, they couldn't control their rage. What did Allah do? Allah sent a calmness from the sky that humanly wasn't possible. And Allah put that in the hearts of me so happy. So what I'm trying to get at is at the right moments when we have a faith with Allah azza wa jal, he will empower our hearts with and He will guide our hearts to the emotions that they need to

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have in the moment was one of us has also in

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Open terms and sorts of terrible when you mean biLlahi

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whoever has true faith in Allah, Allah will guide their heart

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or guide that person's heart. So he This is what Busan is acknowledging for how for why would you not be Pokemon.

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And then on top of that, what Gianni mousseline, and he made me from those that have been sent, he sent me on this mission. Now, I didn't come here on my own, I have a purpose for which I'm here. And this is the other thing confrontation not for the purpose of confrontation. He's not coming back for the purpose of just having, you know, drama. He's not a he's not self annihilating either. He came back because he was on a mission.

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You know, some people love confrontation. Like, I'm just being real. No, you be real for a purpose. Like, is there a reason you're being real? Is there a purpose? Is there a benefit to yourself to someone else? Is there a prevention of some kind of harm? What reason? what compelled you to engage in a confrontation?

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You know, confrontation itself is neither good nor bad. It's the intent behind confrontation. What for what reason? What are you hoping to accomplish with a confrontation? You see, now some people avoid confrontation at all costs, I'm actually one of those people, I try to avoid confrontation at all costs, right. And that's actually a weakness too, you have to overcome that and realize some situations demand or confrontation.

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What because without it, you are not able to attain a fundamental purpose, you have to the the the purpose requires that you confront the situation, then you have to confront the situation, and get out of your comfort zone. And to say, what what may be scary, he has to say some pretty scary things. Admitting your own fault is pretty scary. admitting that you did something wrong is pretty scary. And that too, in front of someone who can harm you. He's not just doing it casually sitting by a fire in the desert, he's doing it in the corner of a pharaoh. That's scary stuff. But it takes hokum to do that. And it takes purpose to do that. Where did that Where did the strength of will

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come from? It came from the purpose meaning Allah has given him the purpose of being sent to, it's much bigger than you. There are people that have been enslaved by the Egyptians, and they need to be freed and you are my ambassador to go freedom. So he says to the pharaoh now this is this is the remarkable thing we'll end with today.

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What can Yamato and tamanu aleja and Abbottabad. He saw he and that, in fact is a favor you did bless me with you did in fact, do a tremendous favor to me. What is that favor that alone? So Moosa is saying to the Pharaoh, Moses Center, the fair you did, in fact, do me a huge favor. One favor is that you raise me here, I'm at the federal side, and we raise you here all these years. He brought that up in the beginning. And then we keep you here, since you were a baby. He's acknowledging that now. He's acknowledging and saying,

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so I am in I'm in no denial, that you put a roof over my head. I'm in no denial that the food I ate every single day was because you provided it. You allowed me to have that you gave security to my mom, you give security to my family, you give me security, you raised me here, you educated me here, you allowed me to live the life of a prince here, that is in fact, and you made sure that I'm taken care of in every way.

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None of it is being denied. Which is, again, a remarkable thing from many perspectives. Here you have two people that you couldn't think are like when you think of Mustafa, in the in the Quran sense, you think of two people on the opposite ends of like the hero and the villain, right? That's what you think of two opposing parties diametrically opposed to each other, the good versus the evil.

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But life is more complicated than just good and evil. So yes, when it comes to eemaan and Cofer this side is good, this side is evil. But when it comes to other matters of life, he took care of him

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and provided for him gave him love to protect his family to that he did that that is a fact and it cannot be denied.

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It cannot be denied. What is our tendency as people either you see somebody as all good or you see somebody as all bad so you are willing to wipe away all the good they did also

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or if you see good or bad in them then all the bad is all the good is gone if you see good and and and all the bad No, no, no, it's not that bad. You blind yourself to the red flags and the black bad that's going on? No, but look at all the good they do. So would it wouldn't fit. I don't want to do it all and said look at all the good I've done for you. How can you criticize me at all? That was one extreme.

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And the other extreme would have been known. You think that's good. Look at all the evil you're doing.

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The other issue would have been? I don't see any good. I only see that what Musan a salon does remarkably in this idea is that is it

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In fact, a favor you did for me, I will never deny the good that you did to me.

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It's this complicated reality of life that Allah has taught us. And this idea that sometimes the people who do really bad to you have also done really good to you too.

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Sometimes, sometimes the oppressor is also the one who may have been a protector.

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Sometimes the provider and the abuser are the same.

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It's not one or the other. It's actually complicated. Right? So Allah gave us a complicated situation, because life itself is complicated. It's not like a movie or a cartoon. Or you can have a simple villain and a simple hero, and they're always on the opposite ends, right? It's not like that in life is more complicated than that. So musasa acknowledges the favor but then adds up, but tapani is slightly. So you did this favor for me justifying that you will you enslaved the children of Israel, when he connected to statements that are unrelated to each other, he's saying, the good you have done for me, does not erase the bad you're doing to the Israelites. These two things exist at

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the same time. And you think that I should remain silent about the bad that you're doing? Because the good you did for that good, justifies my silence. And I'm telling you, I will acknowledge that good, and still speak up about the bad.

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Right. So this, this coexistence is an incredible quality that a person needs to have. It's an incredible quote. And there's two, there's two imbalances that we find in this dialogue. And I want to conclude with the first balance was Musab a son can admit his mistake, his own mistake. So he says to her, and I'm in our body, I admit my mistake. But I also come with a purpose. My mistake does not give me disqualify me from having a purposeful existence anymore. So I can admit by mistake, but also say that I move past it, and I'm not, I'm doing something good now.

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So he's not condemning himself, even though he acknowledges his own fault.

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Then the second balance is, I will not deny the good you did.

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And just enjoy it. And while I won't deny the good unit, I will also not deny the bad that you're doing. And these two things don't count cancel each other out. They don't justify each other. So both of these balances are so important, I have I have made mistakes. But that doesn't mean I'm all bad. And you have done good, that doesn't mean you're bad gets to be erased, you have to be held responsible for the bad that you've done. Also, you have to be called to account for it. This is a clarity that musar Lisa has, in a very it's easy to read this, but you have to understand this is a father figure to Mossad and this is the person who raised him. Right? I talked in the early episodes

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of the series about how there's an emotional imbalance, these phenomena has always been in an emotionally dominant position. He's the father figure. So you're in the pressured position. And he has to maintain this balance inside of himself, not condemning himself, but also not condemning his father figure, and also not having an overly righteous picture of himself, and not overly being grateful to his father and being blind to a father figure and being blind to the wrongs that he's been doing. It's a remarkable balance that's been taught to us in life because you and I are going to face situations where this is going to be put to the test is not an easy test to go through. It's

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absolutely not an easy test to go to and nobody wants to be confronted with reality. And definitely fedloan is not going to like having been confronted with reality in that way. He wasn't able to make musala salaam sway was obvious. I mean, these few words demonstrated that remarkable balance because you see, and I'll explain this in children coming hobos.

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The manipulative person will try to use emotional language. Because once you are once you become emotional, you're no longer logical. Right? A more manipulative person will try to make you angry. For example, once you become angry, you can't think straight.

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Right? And a manipulative person will make you feel ashamed. Once you feel ashamed, you can't be reasonable anymore. You're wobbly. Your emotions have been shaken, right? And the moment they are able to get to you emotionally you are in their playing field. Now, you're you're you're basically caught in their trap and they get to play with you according to their rules.

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But an emotionally manipulative person is speaking and only speaking emotionally manipulative, and Mousavi Sam is able to maintain logical responses. He's able to see the emotional heartache and say no, let's balance it. Right. No, I won't accept the shaming. I'll accept the guilt but I'm not going to accept shaming You Won't you won't take me won't take me down that rabbit hole and I will balance it out.

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I'll say I'll still have a purpose, you will make me feel grateful to you like I should be grateful. Yeah, but I'm grateful to you. But that doesn't mean that that emotion of gratitude is going to balance out or wipe away the crimes that you're committed. So he remains logical, and nothing is more offensive to a person who's trying to get you to be emotional, then you remaining logical, and if you can remain, maintain yours and keep your cool, keep your cool, then they're gonna start losing their mind, I'm not able to make this person shake. I'm not able to manipulate this person because they're standing their ground. And that's actually one of the most remarkable things we're

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learning from lusardi. So I'm in these intense, emotionally taxing conversations that were supposed to maintain our logical OR rational composure. So that was our conclusion to this whole debacle and welcome, again, wonderful

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hamdu lillahi wa salatu salam

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ala Ali Mohammed, Mohammed in his Meanwhile, AlLahi wa sahbihi main column was urgent inquiry by Donna who the administrators on the regime in Allahumma, Nika who followed Alan

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Saldana, he was heading to Sema Allahumma salli ala Muhammad Allah Allah Allah Muhammad Rasul Allah Allah, Allah Allah, Allah Allah.

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Allah Allah, Allah Muhammad in one early Muhammad

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Ali Ibrahim of your enemy in the guy with the machete about Allah, Allah, Allah in the Mahabharata will actually send them quote about where and how manufacture you will incur political or lower level matters. Now I'm going to select in the Select a candidate who will be the Nikita makuta


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