Sulayman Van Ael – Divine Names 5a As Saboor
AI: Summary ©
The importance of following rules and regulations in Islam is emphasized, along with the use of words and words in relation to emotions and rewarding them. The importance of patientity and understanding of one's actions is emphasized, along with the need for acceptance and understanding of one's own emotions and struggles. The conversation is difficult to follow, but speakers stress the importance of staying alive and working hard to avoid becoming useless, while also acknowledging and embracing one's own emotions and struggles.
AI: Summary ©
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuhu, bismillāhi
r-raḥmāni r-raḥīm, wa-ṣallá Llāhu wa
-sallamu wa-barakā ʿalá Sayyidinā Muḥammadin wa-alá
ʾālihī wa-ṣaḥbihī ajmaʿīn, ammā baʿdu fas-salāmu
ʿalaykum wa-rahmatullāhi wa-barakātuhu.
With the will of Allāh ﷻ, we are
going to continue in this way, diving into
the depths of the names of Allāh ﷻ.
And one of these beautiful names that I
want to look at today is the name
of Allāh ﷻ, or one of His names
is Ṣabūr, the names of Divine Patience.
And I was thinking right before the class
about all of these things that show us
that Allāh ﷻ is actually very patient with
us.
And I wrote some things down that have
to do with His names and so forth.
And one of the things I saw that
really showed me how patient Allāh ﷻ is,
is that He has been sending prophets all
over again.
I can't change this now, I will keep
it like this, in shā'a Llāh, it's
too difficult.
So we will see that Allāh ﷻ has
been sending His prophets all over again, all
the time.
And this has been going on since He
has created mankind.
And if we look, then we see that
Adam ﷺ was sent by Allāh ﷻ, and
he of course was living in the light
of Tawḥīd.
There was no shirk, there was no false
gods, there was nothing, until Adam ﷺ was
expelled from Paradise.
And then when this happened, people on the
face of the earth, starting with one of
the sons of Adam ﷺ, started committing sins,
which eventually resulted into murder.
Then as time went on, people started worshipping
people.
And it actually started off very, very simple.
I mean, when you look at the very
beginning, there were pious people.
And these pious people, they had names.
And these names of these pious people are
mentioned in Surat Nūḥ.
So they were all good people.
And then when they died, because people usually
they have the urge to look up, they
are always looking to look up to someone
and to find this perfect example.
And this is what people very often do
with their mashāyikh as well.
They try to look at them as being
the perfect human being.
Very often this takes us away from the
best example, which is the Prophet ﷺ.
So anyway, these people started looking up to
these pious people.
And when they looked up to these pious
people, then the generation died and they said,
look, these pious people have died, let us
just, you know, think about them, let us
make statues that represent them.
And when we want to think about Allah,
we just look at these statues.
And so time, as time went on, you
understand that at the end, people forgot what
it was all about.
And they started worshipping statues.
In the beginning, because they thought that the
statues, not because the statues were God, but
because they would draw them closer to God.
But at the end, they started attributing Godly
and divine characteristics to these statues.
So why am I saying all of this?
So it started with this Tawheed in Jannah,
and then it started with the sin, the
son of Adam, and then people started being
exposed to Haram.
And what we understand from this is when
people are exposed to Haram, this will eventually
lead to Kufr, and Kufr will lead to
Shirk and so much more.
So then Nuh was sent, and Allah subhanahu
wa ta'ala cleansed the earth.
So we are all, we're still talking about
the name As-Sabur.
Allah subhanahu wa ta'ala cleansed the earth.
And he got rid of Shirk and Kufr
and the people that didn't want to listen
to Nuh.
The first thing you see is that Nuh
lived for 950 years, meaning he was inviting
his people towards the truth during 950 years.
I mean, this alone is in need of
patience.
But what we forget, it's not just the
patience of Nuh, it is Allah's patience subhanahu
wa ta'ala, that people are being invited
for 950 years, and that Allah subhanahu wa
ta'ala still gives them a chance.
He didn't say like after 100 years, now
it's done.
You have been listening for 100 years, you
have been listening for 200 years, 300, 4,
5, 6, 7, 8, 950 years.
Not only was Allah subhanahu wa ta'ala
patient when we look at the amount of
years that Nuh alayhi salam was inviting them
towards Allah, but also the way that Nuh
alayhi salam was inviting them.
He was inviting them in all different ways,
and this shows us patience once again.
He says like in surah Nuh, رَبِّ إِنِّي
دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا فَلَمْ يَزِدُهُمْ دُعَائِي إِلَّا
فِرَارًا وَإِنِّي كُلَّ مَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا
أَصَابِعْهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُوا
وَاسْتَكْبَرُوا اسْتِكْبَارًا ثُمَّ إِنِّي and so forth.
أَعَلَنْتُ لَهُمْ جِهَارًا وَأَصَرَفْتُ لَهُمْ إِسْرَارًا and so
many different things.
So Nuh is saying, يا ربي, during these
950 years, I've been inviting them in public,
I've been inviting them openly, I've been inviting
them by going to their houses in secret,
and so much more.
So he during these 950 years, he was
not only inviting them during 950 years, but
all the different methods and all the different
ways that were possible for him to invite
people towards Allah to were used.
It is only after these 950 years when
Nuh عليه السلام asked everything that all of
a sudden he said, like Allah سبحانه وتعالى
mentions in Surah Al-Qamar, يَنِّي مَغْلُوبٌ ثَمْ
تَصِر yani I can't escape anymore, they have
control over me, meaning that they are going
to kill me, they are going to do
these things to the believers.
And this is when he said, أنا مغلوب,
yani I'm overpowered, فَانْتَصِر so give me help.
فَفَتَحْنَا يعني when Nuh عليه السلام said this
after 950 years, it is then when his
dua was accepted straight away.
نعم إني مغلوبٌ فَانْتَصِر فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ
مُنْهَمِرْ وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ
قَدْ قُدِرْ وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ So
here when you look, Nuh عليه السلام after
being patient for 950 years, يعني and Allah
being patient with his creation in the first
place, then when he now made a dua,
Allah سبحانه وتعالى accepted the dua because the
dua didn't come from someone who lost his
patience.
The dua came from someone who was patient.
So Allah سبحانه وتعالى now gave him the
miracle that he opened the doors of the
skies, سبحانه وتعالى and that he opened the
earth so that the water was coming down
from the skies and bursting out of or
flowing out of the earth, out of the
soil.
And this is when all the people, when
shirk and kufr was erased from the face
of the earth after all of this.
So what am I trying to say now?
We are looking today at the name of
Allah سبحانه وتعالى, الصبور.
So now you think, okay, Allah سبحانه وتعالى
cleansed the earth.
So now there is tawheed again.
The human being didn't even exist for a
thousand years when shirk first put foot on
planet Earth, set foot on planet Earth.
So now after Nuh عليه السلام was saved,
then after that people once again started attributing
partners to Allah, false gods and so forth
until today.
And today we are thousands of years after
Allah سبحانه وتعالى not only cleansing the earth
alone, but sending so many more than 325
,000 prophets to remind the people of the
reason why they exist, where they are heading
for, and always hammering on the same thing.
أن يعبد الله والتقو meaning that you worship
Allah alone and that you fear Him.
And also like أن يعبد الله واجتنب الطاغوت
that you worship Allah and stay away from
false gods.
And أن يعبد الله ولا تشريكو به شيئا
and that you worship Allah and that you
do not ascribe any partners to Him.
So these prophets have been doing this for
thousands of years.
I mean how patient is Allah when you
tell your child two times the same thing,
يعني it's done, it's the end of the
world, why aren't you listening?
I told you so many times.
And Allah سبحانه وتعالى is telling it so
many times over and over again during thousands
and thousands of years.
And this is what we mean when we
say that we have to put the names
of Allah سبحانه وتعالى into practice.
That is what we are talking about.
When you see that Allah has patience like
this, that He doesn't lose His patience, that
Allah سبحانه وتعالى when He punishes, it is
not because He loses His patience, it's because
people deserved it.
And when Allah سبحانه وتعالى remains patient, it
is not because He's afraid to retribute, He's
not afraid to punish, He's not afraid to
destroy, He's not afraid to lose friends, He's
not afraid because He سبحانه وتعالى is As
-Saboor.
And As-Saboor is the one, and this
is what we need to understand, is when
Allah punishes, it's not because He loses patience,
okay?
Because He is always As-Saboor.
Allah سبحانه وتعالى is always As-Saboor, you
see?
So even when He punishes, He punishes with
Sabr.
What does that mean?
Well, we are going to try to reflect
this on our daily life, where we see
that Allah سبحانه وتعالى, first, we are going
to mention this and then reflect it on
our daily life.
Allah سبحانه وتعالى, meaning He set these rules,
He set rules, right?
He says if you do this, you get
that, if you do this, you receive that.
This is the reward, this is the punishment,
I have decided already, and it is clear.
So when you are punished, it is only
because of the consequence, it's a consequence of
what you are doing and you knew that
this would be the consequence.
Meaning that Allah سبحانه وتعالى is not moved
by emotions.
So Allah سبحانه وتعالى is not like, okay,
now I'm angry, this one made me angry,
so I'm going to punish him, that one,
okay, today I'm fine, I won't.
These are human traits.
This is not how Allah سبحانه وتعالى is
at all.
So Allah made halal clear and wajib clear
and fard and mustahabb and makrooh and haram.
So Allah made all of these things very
clear.
So He now, He is always or we
are always between His adal and His fadal
and you will hear me say this quite
often.
We are between Allah's justice and Allah's favor,
always.
If He punishes us because of what we
do and the punishment was already known, now
if He punishes us because of what we
do, then it's merely His justice.
And if we are rewarded, now if we
are rewarded or rather if we are not
punished, then it's because of His favor.
That's all.
So He has all right at all times
to punish us when we do something wrong.
If we are not punished, if we are
not exposed, if we are not humiliated because
of what we did or what we are
doing or what we will do, it's because
He is the patient subhanahu wa ta'ala.
So when you know this, then you need
to learn something from this.
We as parents, for example, we need to
have exactly the same system in place.
Meaning that we need to know what the
punishment will be and I'm not talking about
hitting and these kind of things.
I mean the sanctions will be when the
child does something wrong.
When you're too late, it's this.
Like for example, cleaning, I don't know, cleaning
the windows.
I'm just saying something.
If you're late two times, it's this.
Three times, it's that.
When you yell at home, it's this.
When you use a bad word, it's that.
Why is this needed?
Because otherwise, we are not going to be
just.
Because then the punishment or the sanction that
we will be given will be in harmony
with our emotions.
So when I'm having a good day, then
you can knock over a glass of Coca
-Cola on my white sofa and I will
hug you and give you a kiss.
But when I am angry and I'm stressed
out at work, and you knock over a
transparent liquid, which is called water, and a
drip of it falls onto my new pants,
which doesn't matter really, it's just water, then
I send you to your room.
And this is not living up to the
name Asabur.
The name Asabur means that you, when you
are going to put it into practice, that
you are going to, in advance, know what
it means to live in between walls, which
are called rules for yourself as well.
Your personal rules and you don't go away
from it.
Now, if these rules are there, now you
can write them down, put them on a
wall, a whiteboard in your house, and you
say, if you do this, it's that, this
is that, khalas.
And if you do this, you will receive
that, for example.
But from a psychological point of view, the
rewards shouldn't be mentioned and they shouldn't always
be given.
Why?
Because they say, at the end of the
day, they should do it, the children should
do something because you are the parents and
they are the children.
So it's not, okay, do this, I give
you a candy.
No, you do it because I'm your parent.
And if I want to give you something,
then it's not because you did it, it's
just because I think you were being nice
and kind, but it's not a reward for
you doing it.
Why?
Because you have to do it.
It's a part of you being a child
helping out in house, for example.
So if we want to live up to
the name of Saboor subhanahu wa ta'ala,
then this is what we are going to
do.
We are going to set these rules.
We are going to live up to them
and watch out.
Once you have these rules, you don't go
away from them.
This will also allow you to express your
anger within the boundaries of that which is
acceptable.
That which is acceptable because when you go
by your emotions, then your sanction will sometimes
be too big.
Not only this, you will punish, maybe you
will hit.
Some parents when they're very angry, they hit
and say, oh, why did I do this?
You know, why did I do this?
Or they might say, you're a very bad,
bad child.
I wish I didn't have you.
So many things.
But when you know the punishment in advance,
then you're going to make a click.
Okay, you know what it is.
Go to your room, do this, do that.
You're not going out this weekend.
You are punished.
So your emotion then will be reduced to
putting your sanction that you already have decided
what it would be into place.
Is that clear?
So I would like some people on YouTube
just say that it's clear, please, then I
know that I'm not alone.
Because at the end of the day, I'm
just looking at a wall and then looking
at my own face and then looking upstairs.
And so if you can let me know,
please.
I'm sorry.
I'm doing this here because I want to
get a coffee, please.
It's already ready, but I forgot it in
the living room.
Okay, some people have asked me for landscape,
which I understand to be better.
But the problem is I started giving the
class like this and I am in a
bedroom and behind me is the bed and
the cushions and whatever.
So I can't do this now.
That's the only reason.
Otherwise, I would have.
Maybe during the break, inshallah, I can just
arrange a bit behind me and then inshallah,
we can have another image.
So I'm very sorry if this is inconvenient
for you.
So what I said was that we now
have to put this into place and then
we will be living up to the name
of Saboor.
So Saboor subhanahu wa'ta'ala in the first
place is that we should know that a
Saboor is the one who is not moved
by emotions, but that he goes by the
rules that he has set.
That's the first thing.
Also, the Saboor is the one who doesn't,
he's the one who does not punish because
he has lost his patience.
He doesn't do that.
So he doesn't say like, okay, now that's
enough.
I'm going to punish you.
And that's a human reaction, which Allah subhanahu
wa'ta'ala doesn't have.
He's God Almighty subhanahu wa'ta'ala.
So now Saboor, so now it's time for
you to grab your pen.
It's now time has come to grab your
pen and we have the word Saboor, right?
Because we say a Saboor that goes back
to the letters Saad Ba Inra, Saad Ba
Inra.
Now also when you look at Saboor, it's
the same as Shakoor.
It's the same as Wadood.
It's the same as Ghafoor.
It's the same as so many other names
on that which we call the pattern, the
morphological pattern of the word which indicates something.
So when we say a Saboor, when we
say a Saboor subhanahu wa'ta'ala then we
look at the pattern.
There's a difference between Sabar.
There's a difference between Sabir, Sabir, sorry, and
there is a difference between Saboor.
Saboor is Ala Wazni Fa'ool, Ala Wazni
Fa'ool and the Wazn, the pattern of
Fa'ool, Saboor, Shakoor, Wadood means that it
is an ongoing thing, that it's always there.
So Saboor means he has Sabar with everybody
and everything.
The biggest proof for this are the words
of the Prophet Muhammad alaihi salatu wasalam, where
he said there is no one who is
more patient than Allah.
No one has more patience than Allah subhanahu
wa'ta'ala.
This is because they ascribe, they associate partners
with Allah subhanahu wa'ta'ala or to Allah
jalla wa'ala and they say that he
has daughters, children, being daughters or sons and
yet he cues them when they are sick
and he feeds them when they are hungry.
Now, I want you to have a look
when the Prophet salallahu alaihi wasalam said this,
then there is a reason, there is a
difference between saying he feeds them when they
are hungry and he cures them when they
are sick.
When you see, when you say he feeds
them when they are hungry, then that's normal.
You're taking care of somebody.
But when someone's sick that you give him
power and energy, now you re-energize, rejuvenate
this person.
Why?
So that he or she can just, what?
Can, so that he can just continue doing
his haram.
That's what it's about, right?
So because this person will be cured, but
Allah subhanahu wa'ta'ala is talking about those
who do haram, who say that Allah doesn't
exist, for example, but yet when they are
sick, he cures them.
So this is the amount of patience Allah
subhanahu wa'ta'ala has.
It's not just taking care of them, but
it is when they are about to maybe
lose their lives, grant them life again and
grant them prosperity again.
So this is quite important to have a
look at that.
So we have As-Saboor subhanahu wa'ta'ala,
as we said, it's an ongoing thing.
It's for everybody.
So his name As-Saboor is not just
for the what?
For the believers.
It is for the believers as much as
it is for the non-believers.
And As-Saboor we said goes back to
the word or to the root letters, Sabara.
Sabara means in the Arabic language, Hapsun Nafsi,
meaning retaining yourself, retaining holding yourself together, like
not allowing yourself to do something which you
do not want to do.
And how do you know whether that which
you are about to do, you don't really
want to do, is by looking at the
results of what you are about to do.
And so if you want to know whether
that which you are going to do, which
you are about to do, is something you
really want to do, you don't have to
look at how you feel.
Because that is where people go wrong.
Say, okay, now done.
I'm done with it.
And then at the end you regret it.
And that's why the Prophet sallallahu alayhi wa
sallam said, don't do anything today, which you
will regret tomorrow.
So don't do anything today, which you will
need to apologize yourself for tomorrow, said the
Prophet Muhammad sallallahu alayhi wa sallam, like in
the Jam of Imam Suyuti.
So if you want to know whether that
which you are about to do is something
you want to do, then you just need
to look at what will the possible results
be and will I like this result or
will I detest and dislike the result.
So if you dislike the result, don't do
it, because it's not something you like to
do.
It's something which your emotions push you to
do.
And that's a very big difference and that's
not sabr.
And this is why the Prophet sallallahu alayhi
wa sallam made it very clear.
When a woman was crying in front of
a grave, they say it was her son's
grave.
Some say the husband's grave.
So she was crying in front of a
grave, at a grave.
And the Prophet sallallahu alayhi wa sallam said,
be patient.
And then she said, she didn't know it
was the Prophet sallallahu alayhi wa sallam.
She said, just leave me alone.
And when he went, the people told her,
don't you know that the Messenger of Allah
sallallahu alayhi wa sallam is the one that
was talking to you?
And then she went back to the Prophet
sallallahu alayhi wa sallam and then he told
her, patience is only true patience when you
are patient from the very beginning, at the
very beginning of your test, when your test
starts.
That is where you need to be patient.
And this is why they say, intellectuals do
at the beginning of a test, what fools
do at the end of a test.
And we mentioned this already in class, meaning
that an intellectual person will thank Allah subhanahu
wa ta'ala at the beginning of the
test, knowing that when he will see the
results of the test, that he will thank
Allah subhanahu wa ta'ala anyway.
And this is what fools do at the
end of the test, like, oh Rabbi, I
didn't know.
If I would have known, I wouldn't have
yelled.
I wouldn't have said, Ya Rabbi, why me?
Ya Rabbi, leave me alone.
Ya Rabbi, it's always the same.
I'm the victim of life.
You see?
So, al-Sabr, comes from the root letters
Sa, Ba, Saad, Ba, Ra and it means
حبس النفس, الحبس, and this is why we
call prison, for example.
We also call it حبس, يعني يحبس, it
stops him, it stops him from doing something.
So when it comes down to the human
being, we say that he needs patience for
two things.
يعني صبر, we need Sabr for two things,
for the قدر of Allah, the decisions which
Allah subhanahu wa ta'ala makes in our
lives, which please us and the ones that
displease us and also in the Ahkam of
the Shara'a, in the rulings of the
Sharia and it can be divided into four
categories being anger, patience, contentment, and gratitude.
Okay, and this is what we are going
to explain with the will of Allah subhanahu
wa ta'ala.
So we are in need of patience, يعني
in the أقدار الله but also على أحكام
الله, يعني على أحكام الله meaning the rules
of Allah subhanahu wa ta'ala.
Why are we in need of patience?
Well, because Allah subhanahu wa ta'ala يحكم
ما يريد This is the first thing we
need to know, like Allah subhanahu wa ta
'ala says in the Quran, يعني that Allah
يحكم ما يريد Allah decides and commands and
forbids whatever He likes.
That's to start with.
And this is why we say that Allah
subhanahu wa ta'ala He does what He
wants and we don't even need to look
for a wisdom behind it.
We know that there is wisdom and the
only reason why we look for the wisdom
behind rulings is for us to either calm
down people to say like, okay, I know
it's difficult, but that's the ruling and that's
the wisdom behind it.
Or either because we want to explore the
divine favor and the divine power.
So you look at the أحكم الله Allahu
Akbar.
Allahu Allah.
This is really beautiful.
This is and so forth.
But in reality today people are in need
for knowing the wisdom behind the divine commandments
because they doubt.
They doubt.
They say, I don't see how this works.
They say, I don't see how this can
be justice.
I don't see how this can be this
and that.
So we do this to help these people
stopping from doubting and to submit to Allah
subhanahu wa ta'ala.
But as I said, we need patience in
the أحكم الله and the قضاء الله.
Why is this?
Well, because being a Muslim is not easy
and this is sometimes what they don't tell
you.
They tell you like, okay, it's all beautiful.
It's all shiny, happy, flower power and everything
is easy and that's not true.
There is تكليف, there is a burden in
worship, but not a burden that we can't
carry and this is sometimes where people feel
bad when they feel or experience their worship
being a burden.
They think that they are bad Muslims, which
isn't the case.
I mean, you do it and you are
between القبض والبسط, between being at ease and
being tense, religiously, spiritually, emotionally, physically and sometimes,
yes, you feel it as a burden, but
not a burden you don't want to carry.
You see, it's not something you don't want
to do because you know why you do
it, but like waking up for Fajr sometimes
can be difficult.
You say like, I would like to stay
in bed and then you get up anyway.
You say, oh fasting today.
You wake up, you say, oh, is it
30 days?
I was hoping for 29 days of Ramadan
and then you think like, okay, I'm a
bad Muslim.
You're not.
This is exactly it.
You are not.
The fact that you are struggling, the fact
that you are experiencing it as a burden
and something heavy, but that you are still
choosing to do it and go against your
gut feeling at that particular moment is the
very proof that you're a strong believer.
You see, but shaitan with his psychology wants
to make you believe the opposite, that you
are not good now because I should love
Allah.
This has nothing to do with love.
The fact that you feel it as a
burden and that you do it is a
fact that you love him.
That's the very proof.
And this is why the Prophet sallallahu alayhi
wa sallam has said that the highest degrees
in Paradise, in one of them, he said,
is that someone performs the wudu
while he dislikes it.
What does he dislike?
Getting out of bed, using cold water or
even hot water when you are feeling cold
in a cold winter morning after Fajr, you
know, when the only thing you want to
escape from under the blankets is the tip
of your nose, that kind of cold.
He said, that you perform wudu when it
is makrooh to you, that you dislike it
from a linguistic point of view.
And this is why the Prophet sallallahu alayhi
wa sallam said, there are two people with
whom Allah subhanahu wa ta'ala is pleased.
There are many but he mentioned these two
because they're special and one of them he
said, He
said a man and this can be a
woman, a man or a woman who wakes
up during a cold night, away from his
blanket, away from his cushion, performing the wudu
and praying two rakat.
Allah subhanahu wa ta'ala is pleased with
that person.
Why?
Because everything in this person wants to say,
stay in bed.
I mean, we are humans.
We have our soul, but we also have
our body.
And our body is the means, the instrument,
which is used by the soul.
And we have needs, the need of sleeping,
the need of rest.
We have wants, the desires of the ego,
which are not always haram, the desire to
eat biryani rice, the desire to stay in
bed.
So don't be too harsh on yourself.
You know, don't be too harsh.
And if one day you say like you
can't go to the mosque, for example, just
put your alarm clock on time that you
pray before the sun has risen and then
don't feel bad as long as you pray
between the two times, then you're still being
a very good Muslim.
So please, Allah subhanahu wa ta'ala is
a saboor.
He's a saboor.
He knows how weak we are.
He explained how weak we are.
And He says Allah subhanahu wa ta'ala,
the human being was created as a weak
thing.
Look how weak we were, subhanAllah, before even
having our bones, our flesh and our nails
and our hair.
You know, we came out of something watery,
a watery liquid, nothing.
We weren't visible for the naked eye.
And here we are, a meter 20, 30,
40, 50, 60, 80, flying planes, driving cars,
building buildings.
I mean, this is incredible, ya Rabbi.
He's a saboor subhanahu wa ta'ala.
And saboor also means that one takes time.
And we will get back to that, to
taking time.
So we are in need of patience in
the aqdaar illahi, in the divine decisions in
our lives, but also in, as I said,
the rules, the rulings.
And look at how patient Allah is with
us.
You know, He deserves everything.
He deserves every second of our dedication and
devotion.
And He says five times a day is
sufficient, subhanAllah.
I mean, He deserves, I mean, every single,
even, you know, when the Prophet alaihissalaatu wasalaam
went to, I mean, to receive the salah,
it were 50 in number, 50.
But every time when he came, he went
back and Musa alaihissalaam told him, go back,
go back, go back until it became 10.
And then it became five.
And then he didn't even say, salallahu alaihi
wasalaam, okay, it's just five.
No, it are five and the reward for
each one of them is 10.
So there are five in practice, 10, they
are 50 in reward, subhanAllah.
So at the beginning, there were 50 prayers.
Look at the sabr of Allah jalla wa
ala.
The Prophet salallahu alaihi wasalaam is coming back
all the time.
So and then Allah didn't just say, you
know what?
Okay, it's five.
No, He said it is five in number.
It is 50 in reward.
This is patience.
And His patience is that He might actually
give you something better after being angry with
you.
And how often did we subhanAllah, break our
promise with Allah jalla wa ala.
We broke our promise.
We said, Ya Rabbi, never again.
I promise you, Ya Rabbi, I will never
do something bad again.
And then without you knowing it, all of
a sudden, you do it again.
And then Allah subhanAllah doesn't just put you
in your spiritual grave, kills your soul, and
lets you alone with your ego, and the
shayateen dancing around that spiritual grave.
No, He takes you out of the grave
and revives you, revives your soul in your
body exactly as He will revive your soul
from your grave, Ya Mulkiyamah.
How, what kind of a sabr is this?
It's a divine one.
I mean, if I call someone three, four,
five, six, seven times, done, sorry, I'm not
going to call you anymore.
You remind somebody not to do something and
he falls.
Okay, you help him again, falls, you help
him again, falls, you help him again.
Then you say, sorry, I can't help you.
I can't.
Allah, yes, you fall, He picks you up.
You fall, He picks you up.
You fall, He picks you up.
Fall, pick, fall, pick, fall, pick, it keeps
on going.
The Prophet sallallahu alayhi wa sallam has said
about this man who committed a sin and
fataba ilallahi and he said, he performed, he
repented to Allah and said never again, Ya
Rabbi, and he did again, fataba min jadeed,
he performed tawba again and fell into the
sin again until Allah subhanahu wa ta'ala
said, do what you do.
I will keep on forgiving you whatever you
do because I have a slave who knows
that his Lord is forgiving.
But of course Allah subhanahu wa ta'ala
didn't tell this to this person.
This is what Allah subhanahu wa ta'ala
told these angels because we don't know, maybe
we will not be from those who Allah
subhanahu wa ta'ala will forgive every time
all over again.
But we know that it exists and this
is why we don't count it.
We don't try it because we don't know
what our downfall will be, what the eventual
sin or moment will be where we decided
to turn our backs to Allah jalla wa
a'la which will lead to our spiritual
and religious downfall.
How many a man or how many a
woman thought that they would never leave deen
or thought that they would never weaken in
their faith but there they are doing things
that yesterday they were thinking about as being
one of the most disliked things on the
face of the earth.
There they are declaring this haram today and
tomorrow they are doing it or even worse.
So we don't know and that's why we
don't try.
We don't know and that's why we don't
try.
We rather ask Allah subhanahu wa ta'ala
to grant us the sabr.
Sabr as I said in the ahkamillah.
Sabr, to do the faraid, you are in
need of sabr.
And to stay away from haram, you are
in need of sabr.
And all of this circles around the ahkamillah,
the rules of Allah subhanahu wa ta'ala.
Who said that wearing a hijab is easy?
And sometimes people feel bad to say I
think it's quite difficult.
But I do it because one, it's obligatory
and two, because I want to serve my
Lord.
And is it easy?
They say no, it's very easy even when
it's very warm, I don't feel anything.
We try to sometimes depict a picture which
is not conformed to the truth.
While Allah subhanahu wa ta'ala when he
was asked about khamr in the Qur'an
in surat al-Baqarah Allah subhanahu wa ta
'ala is asked about what?
About khamr.
He says that Prophet Ali s.a.w.
is asked, يَسَأْلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ They ask
you about alcohol and gambling.
Now listen carefully.
You would expect in the Qur'an to
say it's pure evil, no benefit is connected
to it, so don't do it.
Qur'an says, قُلْ فِيهِ مَا إِثْمٌ كَبِيرٌ
There are a lot, a lot of sins
connected to alcohol and a lot of corruption
and a lot of criminality connected to alcohol
and gambling.
قُلْ فِيهِ مَا إِثْمٌ كَبِيرٌ وَمَا نَافِعُ لِلنَّاسِ
And beneficial things for people.
وَمَا نَافِعُ لِلنَّاسِ And you like making money.
Like maybe somebody living in a very cold
area, like when he drinks a vodka that
all of a sudden he feels warm on
the inside.
So yes, there might be beneficial things.
For people for example, putting them to sleep
before an operation for example, back in the
days.
قُلْ فِيهِ مَا إِثْمٌ كَبِيرٌ وَمَا نَافِعُ لِلنَّاسِ
But, then Allah makes it clear.
إِثْمُهُمَا أَكْبَرُ مِن نَفْعِهِمَا But the criminalities and
the evil which is connected to is larger
in number, far larger in number than the
small tiny little benefits that you will receive
from them.
And this is the reason why it is
haram.
So when people maybe ask a sister for
example, is it easy to wear the hijab?
Maybe some will say yes and they mean
yes.
Some might not even experience a problem and
others say to be quite frank, it's not
very easy.
You know, especially when I have the little
baby, he's 7 months old and when I'm
feeding him, he just pulls my hijab and
then it comes in front of my eyes
and then I need to do it all
over again.
Just saying something.
There might be inconveniences and acknowledging that behind
some of the things are inconveniences is just
a part of what Allah SWT said in
the Qur'an.
So there once again, when someone asks you,
and for example you find it difficult, isn't
your hijab warm?
And believe me, people without hijab they say
and without large clothing and white clothing, they
are much hotter.
They feel the heat much more than other
people.
I don't know the exact word how you
say, but they feel the heat much more.
You see?
So if they say it, you can say,
yes it is.
But when the people didn't want to follow
the Prophet SAW when they needed to defend
their community, they said it is very warm.
And Allah SWT said, the fire is the
fire is warmer.
Hellfire is warmer.
So yes it's warm, but it's an inconvenience,
but the inconvenience of not doing it, and
when I weigh this on the balance with
the benefits I would get out of not
wearing it, well then I know why I'm
making this choice.
And this would be the same with all
the forms of worship.
So we are in need of patience when
we do these things, and knowing that we
might sometimes experience an inconvenience or doesn't make
us bad Muslims, it's just a correct observation,
but once again you look at the results
of doing or not doing something, and this
is where you know whether something is good,
or something is bad.
So we are in need as talking about
saboor, and because Allah SWT is the saboor,
even in His ahkan, there where He tells
us to be worshipped, He is always giving
us exceptions.
Like ok, you are not allowed to drink
alcohol, you are not allowed to eat from
dead animals, meaning not being slaughtered, or having
diet, and you are not allowed to eat
pork.
But then when you are on a dangerous
journey, meaning a journey where you are endangered,
you think you are about to die if
you don't eat or drink, that which is
available at that particular moment, let's say that
you fly a plane, or you are in
a plane, the plane crashes somewhere in the
middle of nowhere, in the rain forest, it
will take a lot of time before they
find you, and the only thing you find
is when the plane crashes is alcohol and
pork.
That's the only thing, it sounds quite strange,
I think there are more things, but let
us imagine.
Then now, you are allowed to take from
it, غير باغ ولا عاد, فلا إثنى عليه.
Meaning that you will not do it because
you like to do, to try it out.
That's باغ, according to some mufasireen.
They say ok, now there is wine, there
is a beer, there is some vodka, there
is some martini, so let me, now it's
halal, so let me try it out.
That is haram then.
Your niyyah behind it now just made it
haram for you.
غير باغ, meaning you do not do it
because you like now to transgress now that
the opportunity has been given.
So that's number one.
ولا عاد, without exaggeration.
Like ok, now it's halal, or temporarily allowed.
So instead of drinking, you know, one cup,
instead of drinking one cup, I am going
to drink two cups.
No, you just need to do what you
need, not only to stay in life, but
to function.
To stay in life and to function.
So now, what you are going to do,
you are going to look at the degrees
of alcohol within these different beverages.
So you have for example, whiskey, vodka, martini,
beer, all these things.
Now you are not just allowed to drink
any bottle there.
You will have to go for that which
is least intoxicating.
That is the only one that is allowed
for the time being.
When that one is finished, it's the second
lowest level.
So you are not like, ok, now it's
halal, just give me anything.
غير باغ ولا عاد.
Only then is there no itham.
But nevertheless, this is Allah subhanahu wa ta
'ala saboor, meaning, He is holding back, punishing
you for something which is originally haram, because
you are more important to Him than the
basic ruling that we were worshipping Him through.
Subhanallah.
When you look at this, you say, Ya
Rabbi, how majestic and generous is Allah.
When you look at it, you just don't
understand.
When you look at this, you know that,
ok, I am in good hands, figuratively speaking,
I am in good hands.
So this is not only with alcohol and
pork, it is also with so many other
things.
Like when you pray, you are on a
journey, Allah subhanahu wa ta'ala says, when
you are on a journey, there is nothing
wrong with you to shorten your prayers.
And that you combine between the prayers.
That you combine between the prayers.
According to the three madhabs.
Not the Hanafi madhab, that you join the
prayers.
So, if you now are going to have
a look, you see that everywhere where Allah
subhanahu wa ta'ala is having a core
rule, that Him being the saboor, He allows
you then to do different things.
You are sick?
So let the one who is sick, let
the one that is sick, or on a
journey, let him what?
Let him just make it up later.
Let him make it up.
Zakat, even when, it is the same with
salah, you can't pray standing, sit.
If you can't sit, then lay down.
If you lay down and you can only
move your eyes, or your eyebrows, then according
to some fuqaha, you don't need to pray
anymore.
So Allah subhanahu wa ta'ala, even in
you testifying His oneness, when people threaten to
kill you, you can say, I don't believe.
Apart from the one that is forced, and
His heart is filled with faith.
So in all the rulings, where we need
to have sabr, can't we have a bit
of sabr in the core ruling, knowing that
whenever we are in difficulty, that Allah will
give us exceptions?
Subhanallah.
This is hajeeb.
Just look at it, the ahkaam of Allah.
Yani min laduna hakeemin aleem.
These rules are from al hakeem al aleem.
Hakeem, wise and aleem.
He knows His creation.
He knows what they need.
He knows their weaknesses.
So these ahkaam are not built to break
you, they are built to make you, they
are built to take you to a higher
place.
So in brief, I want you to reflect
and ponder over this while we are going
to have our short break inshaAllah.
Jazakum Allah khairan, so go and grab a
coffee, and I will be back in 5,
maximum 10, but quicker inshaAllah, minutes.
Jazakum Allah khairan, wa salamu alaikum wa rahmatullahi
wa barakatuh.
Okay, salamu alaikum wa rahmatullahi wa barakatuh.
I hope everybody is there, inshaAllah.
So Khayyam, if you can let me know
please.
So I would like you to share some
of the thoughts, and I don't know if
you can, normally you are supposed to be
able to do this on YouTube itself, you
can write.
Wa alaikum salam Mr. Khamid.
So it would be nice if you share
some of your points.
So let us continue.
So we said that we need to have
sabr with the ahkam, and then we made
some points very clear, the inconveniences and difficulties
and experiencing a certain kind of burden when
you worship Allah subhanahu wa ta'ala without
detesting or disliking that burden.
So you don't dislike worshipping Allah, but you
feel it's difficult to get out of your
bed, that's a very different thing.
You don't dislike worshipping Allah through sawm, but
just today you are very tired and you
feel that it's heavy upon you.
This doesn't make you a bad Muslim.
But when you have something, it's more the
thing like, I'm tired, it's going to be
difficult, but I'm going to do it anyway.
So this is the sabr with the ahkam
Allah subhanahu wa ta'ala, the sabr you
need to have with the rulings of Allah
subhanahu wa ta'ala.
Then when you continue, we said that we
also need to be patient with Allah subhanahu
wa ta'ala's choices in our lives, meaning
either the choices that we like or the
choices that we dislike.
The choices that we dislike are usually the
choices in life that are not convenient for
us or it is when Allah subhanahu wa
ta'ala takes away something we like or
puts us in a situation we don't like,
we need patience.
What we need to know is that everything
which happens, which we did not choose for,
is a divine education.
Meaning that the situation that we do not
create ourselves, meaning deliberately, like for example you
have an associate partner, you have a partner,
a business partner, and you've investigated, you saw
that he was trustworthy, that he pays his
bills on time, you checked everything, you didn't
see anything suspicious, you asked the previous partner,
he said no, I never experienced anything bad
with him.
So you did everything which you needed to
do, then you get into business with him,
and then all of a sudden you see
that this person is actually a bad person
and that he puts you in a lot
of trouble and that he is the reason
why all of a sudden you have debts
in your life and so much more.
So now you're going to say, ok, this
is Qadar Allah, this is Qadar Allah.
But if you now don't investigate anything and
you're just going to, yeah, I'm just going
ahead and we will see what happens, then
you can't just say that this is Allah
educating you, this is the result of your
choices.
You can still learn something through it, but
the barakah won't be the same.
The barakah won't be the same.
Why?
Because it's the result of your lack of
investigating things before starting with something.
So this is where we need to make
the difference between divine education and your personal
choices.
Divine education and your personal choices.
Of course, everything falls under the will of
Allah, which we know, but we also believe
that we are being given by Allah this
free will that we can use and the
power to use a free will is God
-given.
So this is what is meant when Allah
says in the Quran, وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
And Allah has created you and He has
created what you do وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
He has created you and created what you
do.
Is that clear?
So, patience with Allah subhanahu wa ta'ala
with Allah subhanahu wa ta'ala's choices in
our lives.
And this is why the Prophet sallallahu alayhi
wa sallam has said, put your trust in
Allah وَلَا تَعْجَسْ and do not be unpowerful,
do not be overmanned by laziness or incapacity
or whatever.
So, then the Prophet sallallahu alayhi wa sallam
said, and if then something happens, then say
قَدْرْ اللَّهَ مَا شَفَعَلْ It's Allah's choice.
Only when you have taken your precautions.
The same thing would come for example, many
parents do this, they put their child in
the back, they don't fasten the seatbelts, they
say it's just to the bakery, in England
they don't really go to the bakery.
We're just going somewhere, just five minutes ride.
And then all of a sudden, an accident,
child flies through the front window and he's
dead.
Well, this is something you can't live with.
This is something you can't live with.
Or when you say, it's about to turn
red, let me just try.
Boom, accident, your partner dies, or is paralyzed
for the rest of his life.
Or you drive into someone that you don't
know, you just killed the person.
So, these are things where you now won't
have the barakah, where you won't have the
blessings of being able to how can I
say, take away important life lessons.
Usually, this will break you and you will
be left behind on a field of in
a field of disaster and in a well
of despair.
So, this is why we need to go
by the ahkamillah, by the things that we
know that Allah SWT likes and dislikes.
And this is why I asked one of
my teachers, I said, is passing a red
light when you're driving, is it halal or
haram?
I had one teacher saying, well, Allah SWT
doesn't talk about this.
And another teacher said, well, we have the
basic rulings, which are the guidelines of the
shara.
So, we don't need a dalil for every
single little tiny thing.
If this would have been the case, then
Allah SWT would have revealed so much more.
So, He gave us also these general guidelines
and they say, the general guidelines are and
so forth.
So, Allah SWT says that He invites towards
justice and towards favor and being good and
being good to those who are near and
close to you.
And He made forbidden for you means that
you transgress.
So, everything which can be placed under the
name transgressing or that which leads to transgression,
then all of a sudden becomes haram.
So, is passing the red light in the
light of this haram?
Yes.
And that sounds very strange.
But it is forbidden by law because of
a reason.
So, that would be the same thing.
For example, you're driving and there's a curve.
And all of a sudden you see these
indications and it says in 30 miles an
hour.
It's on the M25.
You go like this or 40 miles an
hour.
You say, I drive better than this.
And you drive quicker, 70 miles an hour.
And then all of a sudden your car
slips.
The reason why they put these indications is
because you have people investigating it.
People that base themselves on science and calculations.
Not just people, oh, this curve looks quite
yes, it's bending quite quite to the right,
don't you think?
Let us put a 30 on it.
That's not how it works.
This is what the people do.
They do research and try to figure out
what's best.
So now, if you now drive quicker and
you cause an accident, then in the eyes
of Allah, you will not be the same
as someone holding on to these speed limits
and having caused the same accident.
Because there you were living according to the
rules of Allah.
And there you were not.
And also you yourself will now have a
difference.
You said, I really, I did everything right.
I don't know how this happened.
It's God's choice.
But now when you were speaking you can't
say the same thing.
Why did I do this?
And this is exactly what I mean.
So Allah subhanahu wa ta'ala saboor jalla
wa ala to now come back.
We need to have sabr with aqdaarillah and
now when I say the aqdaarillah I mean
when you are overpowered meaning when you do
everything right and it goes wrong.
The problem is when everything goes right and
it still goes wrong that people blame Allah.
That's the other side of the story.
So when you did everything right and now
it goes wrong you say Ya Rabbi why?
I did everything right Ya Rabbi.
I did istikhara, what happens now?
So this is where we need to have
this sabr.
Because it is like a tunnel you are
going through and you don't know where you
will come out but it will be better
than the place you left but it's dark
in the middle.
So that's how I look at the divine
tests and the calamities in our lives where
we are overpowered meaning we were in the
light of our actual lives and then all
of a sudden we get into that tunnel
where everything is difficult where it is narrow
where it is dark where we even don't
know what the destination is where we will
get out of the tunnel but you need
to know that when you get out of
it it will be better.
So this is why we need to have
patience while we are in the tunnel because
if you are not patient and you can't
go back going back is impossible the things
that psychologists say that very often drive people
crazy is because they think about how things
were and something which was is referred to
as the past and you cannot recreate the
past but you can create the future and
this is by trying to make the future
better than the past You see this?
So don't be focused too much on this
So the sabr with the tests and the
predestination and the choices of Allah subhanahu wa
ta'ala in our lives is one of
the biggest challenges but Allah subhanahu wa ta
'ala says in the Quran وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَيِّئَاتِ
لَعَلَّهُمْ يَرْجِعُونَ We have tested them with times
of prosperity and times of despair and affliction
so that they would either be through despair
or through prosperity So the sabr with the
predestination is that Now how are we going
to find the sabr?
How are we going to find patience to
go through these events?
Well Allah subhanahu wa ta'ala tells it
and Ibn al-Qayyim made it very clear
in his book Zad al-Ma'ad and
it's all about إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ نَاجَعُونَ
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ نَاجَعُونَ We are Allah's
and we are returning to Allah So when
you are going to try to understand this
verse better You're going to see that it
says We are Allah's and so meaning I
belong to Allah, I am Allah's possession and
I will return to Allah because I am
His possession We are Allah's قُلِ اللَّهُمَّ مَالِكَ
الْمُلْكُ Say O Allah possessor of the Dominion
and the Kingdom SubhanAllah So what you need
to know is that your body is the
instrument to your soul and your body wasn't
given a soul your soul is given a
body try to understand your body isn't given
a soul your soul has been given a
body you existed before your body and you
will exist after your body SubhanAllah and this
is why souls were created before bodies were
created and the moment that the body was
created for that particular soul to worship Allah
there it is then that's manufactured now there
you go soul is waiting you know and
then the moment the souls are here the
moment that body comes by ok this is
yours tak tak tak tak so the bodies
are there and this is why the Prophet
Sallallahu Alaihi Wasallam said arwah junudu mujannada that
the souls they were in groups already before
they were in this life so everybody who
had to live in this life who were
meant to meet one another to see one
another to communicate and interact with one another
they were given the bodies at the same
time or in the same period of time
so that their souls who met there will
meet here the only thing is that we
don't remember that has been erased from our
minds we were there and this is why
the Prophet Sallallahu Alaihi Wasallam or this is
why Allah Subhanahu Wa Ta'ala says when
we took the souls all the souls from
Adam that would come out of Adam until
the day of judgment wa ashhadahumu ala anfusihim
and he made them testify as an argument
for or against themselves alastu bi rabbikum am
I not your Lord?
qalu bala shahidna they will say verily yes
you are our Lord we testify so our
souls were active before our bodies were activated
so you have an old soul my friend
your existence is not these 20, 30, 40,
50, 60, 70 more or less years you
have a very old soul your soul was
created 50,000 more subhanallah even before Adam
was created when Adam was created your soul
was taken out of Adam so now to
make it very short so now these bodies
are given to these to our souls so
that our souls can function and the soul
is a very spiritual transparent light featherweight something
wanting to go upwards and the body is
a very earthly heavy, dry solid material that
wants to go back to what it is
created from and this is why we are
always between this and that the body wanting
to go to be rooted in the world
because that is where she is from and
the soul wanting to connect to the divine
because that is where she is from and
in order to feed both of them we
need to be in harmony because the soul
yearns for Allah and the body yearns for
worldly life so we need to feed the
body in such a way and I don't
mean just feeding food in such a way
that it doesn't clash with the needs of
the soul to fly away to connect to
Allah and this is by using the face
of the earth to do halal and when
your body does halal your soul will shine
and when your body does haram your soul
will yearn and be in despair is that
clear?
and this is why when you go back
to Allah Allah says يَا إِيَّتُهَا النَّفْسُ الْمُطْمَئِنَّ
إِرْجِعِ إِلَىٰ رَبِّكَ سبحان الله O soul that
comes at rest come back to your Lord
it doesn't say go to your Lord إِرْجِعِ
go back to Him what does that mean?
you came from Him and you were in
that body being stopped to go back to
that which was the best time in your
life which has been erased from your mind
there where you were pure and where nothing
haram was ever connected to your soul and
this is why we see the faces of
children shining we see the innocence on their
faces we see their skin shining we see
their eyes are alive the white of their
eyes is whiter than snow why?
because their soul and their body are still
pure and then with our bodies we extinguish
the light that was given to our soul
and that then reflects on our faces on
our behavior on our heaviness and everything so
free your soul free your soul by staying
away from haram and feeding your body only
with the things Allah subhanahu wa ta'ala
likes so this because through this sabr and
through the sabr you will find your happiness
because that is where everything gets into place
the body, the mind, the soul the emotions
and everything do you have anything to ask?
I can read here inshallah so
if you have any questions I can read
it if you write something ok, ask
please the
body is indeed Khalid where our nafs is
derived from if we are speeding are we
breaking Allah's law?
we are breaking Allah's are we going against
Allah's prescriptions of leading a good life you
see what we should know is that if
there were such a thing as an Islamic
country like abiding by the laws of Islam
then the qadi would also the people, the
muftis would also set speed limits they would
set speed limits and then it's not because
a Muslim said them that they can be
Islamic and when a non-Muslim says them
that they are not Islamic a non-Muslim
can judge things or impose things on people
within the law which are in harmony with
Islam so it is not because he or
she who made that law or introduced the
law or the parliament that decided this certain
thing that all of a sudden oh no,
it came from non-Muslims so it has
nothing to do with what I need to
adhere to it can be very well something
Islamic if you understand what I mean so
if an Islamic country would exist then they
would also have speed limits but then we
would say ok, it's in an Islamic country
so everything here is Islam and for us
the hikmah is that which the Muslim has
lost and which he finds wherever it is
is that clear?
so to free our body and allow our
soul to rise we should fast often and
control our food intake no, what I was
talking about I don't know if this is
Khayyam himself what I was talking about Khayyam
is feeding the body I meant not only
with food I meant like feeding the eye
feeding the ears feeding the nose feeding the
mouth to only nourish our senses the five
senses and the stomach as well with halal
and when we do this then we will
hear our soul then our body will our
soul will use our body in a way
that brings us closer to Allah SWT and
if we do haram we are chaining coughing
the soul and she cannot take us to
Allah SWT and as I said the body
is heavy and encrusted in the earth she
only wants worldly things and the soul is
light and wants to go upwards so that
is what I was referring to does that
make sense?
Karima Foundation or Khayyam as
a teacher the aspect of patience really resonated
with me my students know when I am
in a happy mood or in a bad
mood I'm in a happy mood or in
a bad mood however can I practice ihsan
within being patient as a teacher of children
okay so the thing is ihsan when you
are in a position of power whatever it
may be power meaning strength authority and so
much more like a parent like a teacher
then ihsan one should make the adal the
rule justice the rule because the problem is
if you are going to do the ihsan
then people will no longer respect the adal
so I think ihsan in these kind of
things is an exception and is not the
rule if you understand what I mean but
being angry once again is not that which
will push you to make decisions because your
rules are already set so the ihsan is
then also present in the adal by not
by not what by not expressing your anger
in a way that goes against your principles
and that would be ihsan you see how
can one manage anger well we can have
a look at it from three different perspectives
from three different perspectives from a religious one
from a psychological one and from a physical
one a religious one psychological one and a
physical one when I mean a religious one
well then all the ahadith where the prophet
salallahu alayhi wa sallam or the religious one
is like imam al ghazali rahimallah would refer
to as knowing the causes the symptoms and
the cure okay and this is what ihya
ulum ad-din is about so I would
advise you to read ihya ulum ad-din
anger and it's in the chapter of the
destroyers and so he talks about the causes
the symptoms how to recognize and then on
the other hand also what the means to
get rid of it and the means according
to imam al ghazali are always divided into
two categories it is what a theoretical one
and a practical one the theoretical one for
example being look at Allah's anger and then
compare your anger to his anger and aren't
you in need of him not being angry
with you so that would be an intellectual
approach and then a practical approach would then
be if you're angry you stand up go
and sit and if you sit it doesn't
work lay down say and so much more
so that would be from a religious perspective
then from a psychological perspective well there are
many reasons why somebody can become angry it
can be that his blueprint has been affected
and his blueprint when he was still a
baby until he's one and a half two
years old where the blueprint is formed and
made and that a person absorbs the impressions
around him into his being and they become
one with his being and this is why
we say when you're young in the presence
of a child the child maybe continues playing
with his toys but he's absorbing it he
is actually being transformed into a reflection of
that what is going on it's like a
sponge but he won't react like this but
he's taking it with him so that can
be one of the causes one of the
causes can be stress one of the causes
can be sadness one of the causes can
be so many different things so from a
psychological point of view there are also so
many things going on so one needs to
define what causes a person to be angry
because anger is the result of something it's
a symptom of something it is telling you
that something is wrong so this is from
a psychological point of view then from a
physical point of view well it can be
due to a lack of vitamins for example
maybe someone is eating too much meat which
might have this effect on that particular kind
of person or too much rubbish which is
in fast food or too much salt and
this too much salt is leading to a
high blood pressure and high blood pressure makes
people angry very quickly so once again if
someone wants to know how to get rid
of his anger he needs to one look
at the religious part of it meaning causes,
symptoms and cure then from a psychological point
of view to define to find out what
is causing this person to become angry and
that can sometimes be very deep if it's
stress then you need to do things which
take stress away if it's anger sorry if
it is depression for example then you need
to work on it so anger is always
a symptom of something else it's a symptom
of something else and then from a physical
point of view then you need to do
some blood tests to see what's going on
high cholesterol whatever diabetes as well someone with
diabetes too the moment his sugar levels pass
13, 14, 15 he becomes agitated and stressed
and if it's even higher he might explode
into what we call a diabetical anger so
the question is very important but to give
an answer as you see is in need
of sitting with the person and going over
these three dimensions to be able to write
down the diagnosis and a cure so this
is how I look at it somebody
else?
as we are going over the questions you
can keep on asking questions are there any
other questions?
was the answer clear?
Calima Foundation what can we do when we
are going into the tunnel of darkness and
tests?
how could you deal with stress?
they say the most stressful things are divorce
and moving and then they say the most
stressful things are the small tiny stress factors
in your life like you're always the same
thing but I'm not going about that now
because then we are going more into a
I'm going to explain the four things which
I need to explain today so you can
ask other questions but as for the stress
as I explained we are in need once
again of these three things it always comes
down to religious advice spiritual advice and physical
advice meaning these three dimensions the spiritual one
the psychological one and the physical one it's
always like that okay so the last thing
we said when we were explaining sabr is
that we need to have sabr and then
we said that these levels of sabr are
divided into four categories the levels of sabr
are divided into four categories and they are
called sabr is the only part which is
haram sabr according to all ulama and ahle
sunnah is wajib it's something which is obligatory
it's not a choice but what do we
mean then?
do we mean sabr means that I love
everything which is going wrong in my life
well if you're from the highest level yes
if you're from the medium level sometimes if
you're from the lowest level no and if
you're from the very lowest level then definitely
not so sabr is wajib is obligatory but
the lowest level which is haram what's the
limit of sabr for human beings?
I think it would be good to rephrase
this question because I don't understand the question
100% I understand the words and the
construction but what does the person mean?
so try to rephrase it so the first
one is at-tasakhut at-tasakhut with a
sin-a-kha and a ta meaning anger
displeasement that you're not pleased and this can
be expressed in words in feelings and in
actions meaning that you express your anger and
you express the fact that you're displeased either
by feeling it meaning you're angry with Allah
or you say it or you do something
like throwing a pen, hitting the wall and
doing these kind of things so this would
be haram so expressing anger with the decree
of Allah expressing it in words or in
feelings or in actions is haram okay?
so as I said in deeds might be
like hitting your own face like why?
I don't know what people do I saw
this once and I said that's quite interesting
a person hitting himself or hitting no like
on the or you know your horn in
the car you call that the car horn
so you go and you're in traffic jam
and you don't like it so this would
be an expression of anger which goes against
sabr or talking to people like yeah I
don't understand why there are so many planes
taking off bombarding innocent people and there subhanallah
I mean I take off to go just
to visit my mother and what happens well
I was held up for more than four
hours and then I missed the plane and
then now I can't go to my mother
why are so many planes taking off doing
bad things and my plane takes off and
I just want to do a good thing
you hear this?
this is haram and this is the one
where the majority of Muslims go wrong or
where many Muslims go wrong and that part
is that you complain by expressing your anger
and your lack of contentment with Allah's decree
in words that's number one and then actions
was clear then we come to the first
level of sabr the other one they included
in the definition of sabr can human being
fall outside of the limits of sabr with
Allah and what are they?
yes when you for example you're in need
of money you're in need of money and
you can't you don't find money and you
steal money this is where you pass the
limits meaning that your difficulty doesn't allow you
to do haram if you do then you
pass the limits is that clear?
so it is more an action than it
would be a feeling so the moment you're
in the difficulty that you don't try to
solve that difficulty through haram if you do
then you have passed the limits if you're
angry with Allah then according to some ulama
this would be kufr right?
this would be kufr but as people today
many people are quite weak in their faith
due to everything they absorb of their surroundings
very often they say things they might even
say things to Allah which they do not
mean but because they're angry they say it
anyway like Ya Rabbi why did you do
this to me?
this if meant said with aqidah the person
this is kufr this is disbelief and it's
a form of disbelief right?
but some did qiyas with az-zawaj with
marriage and talaq and divorce when someone is
very angry and tells okay I have divorced
you but he is overpowered by anger in
such a way that he does not know
what he is saying I'm not saying anything
and nothing this is usually what people do
when they're very angry you feel yourself saying
things you say I shouldn't say this I
shouldn't say this but then at a certain
point you don't even remember what you are
saying so the prophet said when a person
is overpowered by his anger and doesn't know
what he or she is saying then there
is no talaq there is no talaq the
ruling is that it is not considered to
be talaq so now they did qiyas that
means that it is the absence of the
aql it's the absence of reason at that
particular moment so that when a person were
to say something like ya rabbi why did
you do this to me?
can't you do this to somebody else?
that if it is said in anger which
has overpowered him that this there would be
an analogy that can be done with someone
pronouncing the divorce meaning that it wouldn't count
as kufr and that the person is still
a muslim but he without any doubt is
treading on a very dangerous path the same
thing like the prophet s.a.w. are
mentioning a man who had lost his camel
which was carrying all his provisions and he
said he laid himself down under a tree
to die and expecting nothing but the face
of death in front of him there his
camel appeared in front of him with her
face in front of his face and then
he jumped up and he said o Allah
you are my servant and I am your
lord I mean if he were to believe
this then he would be kafir but the
emotion took over the emotion took over so
the prophet s.a.w. said Allah is
more pleased with someone's tawbah than that man
Allah is more pleased and even though he
said ya Allah you are my what you
are my servant and I am your lord
he was so happy that he didn't know
what he was saying so now these words
of kufr being steered and pushed by the
absence of reason due to the happiness he
was experiencing didn't lead him to be a
kafir so that would be the same with
anger if you understand what I mean but
if it's a calculated saying there is reason
not that you are out of your mind
while you are saying it you know you
are saying something bad then you need to
do tawbah and that is kufr that is
kufr without any doubt and that's the same
with this man that the prophet s.a
.w. said a man died and he told
his family when I die then burn me
and then spread a part of my ashes
over the earth and another part of my
ashes over the sea because if Allah were
to if Allah were to be possible and
if Allah were to have the capacity to
revive me then he would definitely punish me
so now these words are kufr when he
died Allah s.w.t asked him why
did you say this why did you do
this he said out of fear for you
my lord and he was so in fear
of going back to Allah that he said
no if Allah were to be capable of
reviving me doubting this that is kufr but
it was pushed by fear overtaking his reason
so now we see that we if we
want to save people from kufr that we
are going to make analogy and we're going
to say look yes you trespassed past the
boundaries what you're saying is kufr but I
do not declare you to be a kafir
otherwise a lot of people their marriages would
end they wouldn't inherit they wouldn't do so
many things so so many things would be
connected to it so Allah s.w.t
does this make sense so not doing haram
to get out of your test and also
knowing that there is a difference between being
overpowered by fear or joy or anger which
then overpowers your reason and pushing you to
say things which you shouldn't say our pious
predecessors would rather say that this would be
kufr ala kulli hal and that there would
not be any way to make qiyas to
do any analogy with with talaq so now
the first level the second level is sabr
you don't like what's happening but you're not
going to express anything of anger towards Allah
not with your mouth not with your body
and not with your heart as I said
then the second the second level of true
sabr is a rida that's that you're pleased
so now you're not saying something bad with
your tongue not with your heart not with
your body and it's not you don't dislike
the test you like it because it comes
from Allah so you like it so you
say if it's this or that I don't
care and this is what Umar bin Khattab
radiyallahu anhu said when he said radiyallahu anhu
I don't care how I wake up I
don't care how I wake up it being
a situation it being a situation wherein I
find myself in a test or in prosperity
because I know it's from Allah and he
said because I don't know whether good or
bad is hidden between that behind that which
I like or which I detest and this
is what Allah says in the Quran maybe
you dislike something which is good for you
maybe you love something which is bad for
you and Allah knows and you don't know
okay so that's the asad that's the core
and the basis which we build our sabr
on acknowledging that Allah knows and that we
don't then we come to the highest level
which is a shukr which is contentment and
which is gratitude not just being pleased but
being grateful knowing that Allah subhanahu wa ta
'ala will only give you what is best
for you and you know that the rewards
being connected to the tests are better for
you than the rewards which are connected to
prosperity so you say thank you Ya Rabbi
for the rewards you are going to give
me for that which I am so these
are the four do we have any questions
barakallahu feekum do we have any questions I
think we had a lot of information today
and I hope that the name saboor has
that the name saboor no there are not
three tasakhut was the first one sabr was
the second one and rida was the third
one and shukr was the fourth one so
the first one was anger the second one
was sabr just patience then no I said
sabr I mentioned sabr and that's where I
said that you don't like the test but
you don't express anger with your mouth or
your heart or your body so we have
tasakhut then we have sabr then we have
rida and then we have shukr so these
are the four ones but the tasakhut they
always refer to it when talking about patience
but it's not patience right so but they
say that's the lowest of the lowest levels
so there's tasakhut, sabr, rida and shukr is
that clear for Sara Malik and Karima Foundation
okay what did you take away from the
class today you know I always do this
even when I'm not in front of you
that's a nightmare which will keep on following
you straight from Belgium what did you take
away for yourself and people who are gathered
together like in Karima Foundation and so forth
they can just tell Khayyam and I know
that he can type like really quick he
has his own methods in writing okay well
don't we all don't we all okay
so I'm waiting for you to share our
to share some of the things you take
away from the class today yes
Allah has been patient for so long very
good to make rules and stick to them
so that we are in a testing situation
we know what to do and don't act
on emotion very good that's very good indeed
we should have just as much patience with
our children very good intellect at the start
of a test what the fools do in
the end sabr and gratitude very good different
levels of sabr very nice very good there
is more there is much more it doesn't
punish you because of losing patience but justice
very good very good somebody else need to
feed the soul in many ways we need
to feed the eyes ears etc very good
yes I found that the part of the
soul very interesting don't do anything we will
get tomorrow like the body is made out
of soil so he wants to go down
and the body is made out of divine
light and she wants to go up that
our souls were given bodies and not the
other way around and not to exactly what
else very
good need patience for the qadr of Allah
and the rulings of Allah we said the
qadr of Allah we said the good times
and the bad times of it right the
good times we need to pass them with
gratitude and the bad times between brackets with
patience or gratitude as well Allah Allah deserves
every moment of our worship in worship it
says five salawat is enough okay very good
and then also what did I say about
burdens that sometimes when we feel that the
rulings of Allah are not always easy yes
very good now so what did we say
about that are you a bad Muslim it
was quite interesting about the blueprint being affected
of a child for the anger that is
experienced when they are adults yes without any
doubt the first year and a half is
so important and not to beat ourselves up
when we are finding certain things hard that
we are bad Muslims yes very good I
like that one as well yes so that
that we it was said indeed that you're
not a bad Muslim if you feel that
that sometimes worship is heavy on you the
fact that you put into practice means that
you love Allah unification of tongue and what
we actually feel internally the Islamic things is
to say alhamdulillah but to actually believe it
very good nice very nice the fact that
you are struggling but still choose to follow
the path is an indication that you're a
strong believer so true yes very good it's
very nice worshipping Allah's heart and we do
it even if it's hard as we love
him very good and then why did I
mention things like being allowed to eat or
drink something which is originally at its base
haram why did I bring this up knowing
that reactions in times of extreme joy or
happiness may not always be considered but we
need to tread carefully very good yes like
that I find that born Muslims in general
will try and just use Islamic quotes about
hardships and serva oh alhamdulillah very good yes
merciful in his justice yes very good so
we still I still want some more detail
about it affects the five sentence in terms
of eating we're always going to be in
between ease intense in this life very good
very good well what did I why did
I use a tunnel for at a certain
point I said a tunnel what why was
I doing this question on the feeding of
the soul is it possible that some of
our stress anger are because of the soul
is feed not good things in similar way
yes definitely definitely I'll say Mahmood definitely yet
when talking to reverts in general they will
actually say the reality of hardships and then
follow it with alhamdulillah also please make do
as I'm traveling to perform Hajj and that
Allah all that are called to Allah subhanahu
wa ta'ala succeed and return safely yes
inshallah just divinely when we go through hardships
it's like we are going through a dark
tunnel and we should know we will come
out of the tunnel and it will know
not just it will be okay again we're
going if we were in a good place
we're going to a better place but the
way to it is a dark tunnel that's
that's that's it okay so we spoke about
the Hikamillah we spoke about the sabr of
Allah subhanahu wa ta'ala patience with everybody
and everything with the believers as well as
the non-believers very good and then we
intelligent people thank Allah subhanahu wa ta'ala
beginning of a test yes and also the
importance of harmony between religious advice psychological advice
and physical right so these three dimensions they
all go together and the problem is that
very often just focus on one Allah is
pleased with the man or woman who wakes
up in the cold leave bed perform wudu
and perform two rakaat of salah yes very
good yes so now when when a plane
crashes I can just drink as much alcohol
as I like and I can just try
it out and I say oh now is
the moment that I can try it and
then I just take any bottle true or
false why yes why no yes
if you have this intention it will not
justify it when you say oh now I
can try no it's haram we choose the
least intoxicating very good your knee has changed
from survival to liking it okay and do
I just need to drink what is necessary
to stay alive is it
just like the sip to to stay alive
and to function because if you want to
save yourself and it's just to stay alive
then you will lay down and you will
eventually die so it should be sufficient to
stay alive and to give you the energy
to keep you going okay so it's not
just to stay physically alive and this is
why some of the scholars in the Hamal
effect and others they get into detail and
they say is it actually allowed for you
to take with you like you there's the
pork you walk with it or do you
have to leave it behind and the strongest
opinion is that if you know definitely for
sure that most you're not most likely that
you won't most likely won't be finding anything
else in the couple a couple of days
or whatever that you are allowed to take
it with you so you are allowed you're
exempted from the hadith where the Prophet says
that he who transports wine or alcohol that
he's cursed by Allah so then you are
actually allowed to do this you're allowed to
carry it and take it with you so
that you can then use it when needed
so even that is Allah's mercy reflecting Allah's
mercy I have the feeling we had a
lot of information I would really like the
people to the students and the brothers and
sisters in the first place to collect these
beneficial things that you take away from the
class like I said last time otherwise they
get lost I would really like you to
find a way and to write down all
the things that you understand from it that
you take away from it and there should
be a way that one sister gathers it
from all the sisters one brother gathers it
from all the brothers and then they bring
it together and at the end of the
class of this journey of the 16 weeks
journey we will have so many golden rules
so Mashallah beautiful okay if that is being
done that's perfect Inshallah from my side Alhamdulillah
Barakallah Fikum I would like to reward everybody
I would ask Allah to reward everybody for
being here does this also apply to drug
dealers who carry drugs sell it hmm how
I think you understood that the analogy is
not correct right and that's why you removed
the question is that correct Khalid or did
you say what did I write why did
I write this if it's really a question
you want to ask then ask it I
don't mind okay
so thank you Alhamdulillah I'm happy that this
means social media exists because today there was
something going on which didn't allow me to
get out of my house I'm not in
prison in my house I mean I wasn't
able to get out of town so Jazakum
Allah for doing it this way I ask
Allah to make this beneficial we see each
other again live by the will of Allah
next Sunday at the meantime try to work
on your patience exactly like me patience by
staying away from Haram patience in doing the
Wajib patience in living up to Allah's expectations
and His rules patience in the afflictions of
life and in prosperity in your life and
oh next Sunday it's Eid right yes yes
so yes indeed it is I don't know
what do you think Khayyam should okay good
so okay good so Jazakum Allah Khayyam so
Saturday for those who do the one year
traject inshallah we see each other on Saturday
inshallah now
I want to close this Khayyam in a
good way so that the recording doesn't go
away do I just push on the the
little cross on the right hand side thank
you for being there okay bismillah