Yahya Rhodus – Knowledge and Wisdom Imam alHaddad #21

Yahya Rhodus
AI: Summary ©
The speakers emphasize the importance of balancing physical strength with hesitation, avoiding waste of time, and avoiding negative behavior. They stress the importance of witnessing and watching animals in real and real ways without experiencing a particular event. The speakers stress the importance of avoiding waste of time and achieving a balance between Regularity and hesitation.
AI: Transcript ©
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Smilla Rahman and Rahim Al hamdu Lillahi Rabbil Alameen wa Tada

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sadati will attend Motorcity or as a udana OMO learner Mohammed in

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early he also became a Salam Edma in Subhan Allah and mana lemma LM

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tena in the content Alleman Hakeem while our whole wala Quwata illa,

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Billahi, OLALIA and alim. The next Hadith that we are going to take

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from the orig ment of Riyadh the Saudi Hain is narrated on the

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authority of a bee Herrera Radi Allahu Tada and who another sort

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of Allah he sallallahu alayhi wa Urdu Savio, suddenly, McCall. Lisa

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should either be Surah RT in the machete do Liddy yum Liko enough

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so who and the other Mustafa carne this hadith translates as The

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strong man on the strong one is not the one who throws people in

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wrestling. The strong one is the one who has control of himself

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when he is angry.

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And that this is that a hadith that indicates to us the

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importance of our understanding about what is true strength. It is

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found in the collection of both al Bukhari and Muslim and so the

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Prophet sallallahu Sallam says here laces should you do transit

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here as the strong man

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and that the one that has strength the one that you think is that

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truly strong? Bit sorta

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and so that this word Asad ah, oh sada is to Russell and SATA is to

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throw to the ground. And in this particular form, fu Allah, a

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surah. That means Allah love and Masada This is the one who is very

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adept at throwing people to the ground. There is another word in

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the Arabic language that is very closely related to this one. And

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if you simply change the diacritical mark on the raw and

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you make it a circle so that it reads a surah, and actually has

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the opposite, meaning it's manual going up getting in venerable

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solder, it has the meaning of someone being thrown to the ground

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a lot. So what is mentioned in this hadith is the former, ie the

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one who is that very adept at wrestling in throwing people to

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the ground, and adept at that, pinning them down. Laces should

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either be Surah, about what our Prophet is saying, solo licen him

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is. The strong man is not the one who throws people in wrestling,

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who is the strong person then Oh rasool Allah, in the machete, the

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strong man is the one who has control of himself. When he is

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angry, I love the em lewco Enough, so Milaca M lewco, is to be in

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control. This is where we get the word Melech, which is a king,

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lithium liquid of Su and del hardab, when they become angry,

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and so our Prophet is indicating what true strength is, in this

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verse, that hadith of his Salah Ali, what I do is have your Salam,

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and that he's indicating that you can only truly have strength, if

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that you learn self control. And specifically, is it if we can

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remain in control when we are angry?

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And love is one of the Arabic words for anger? And how is it

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defined, we all know what it is, but it is the opposite of

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contentment. And it happens when things don't go the way we want

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them to go. When things go against our will. And it leads us to do a

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number of different things. And many of those things potentially

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are things that are unlawful. Whether it is a we insult someone

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that we say bad things about someone that could lead to hitting

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someone that could lead to even taking someone's life. And

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sometimes we get angry very, very quickly. And so what we need to

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learn is and this this scholars do indicate is that the Prophet

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speaking about that, controlling our anger in this sense as being

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the true strength does not diminish the importance of having

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physical strength. And we know that many of the companions were

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physically strong. And we even have certain instances where that

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the prophet is Companions would show their strength to the

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disbelieving folk and Mecca. This is the wisdom behind that it was

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known as in the back where you're showing your right arm when you're

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doing toe off and the first in the toe off that after which there is

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a sigh and so that this

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doesn't take from that, but we're learning about what true strength

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is. And other words is that your physical strength won't benefit

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you, if you don't have true strength, they actually go hand in

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hand. And this is really an indication of the importance of

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discipline. And so what we learn here really is, is that your own

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knifes, which is you, it's your own self is the greatest opponent

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of all. And that it is as if that it is like a wrestling match. And

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there are times where you might throw your enough to the ground,

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but then there's times where you're knifes throws you to the

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ground. And so you're enough's is an is your opponent. And what we

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need to do is to train ourselves to be able to control our knifes,

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and subdue the opponent of the knifes. So if you think about it,

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like a wrestling match, the two wrestlers going back and forth, is

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that this is that the way that we are with our own selves. And what

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we need to do is to learn to that throw our knifes to the ground and

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to pin it. And that so that we can win this ongoing battle between

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ourselves we that we as taking place with our own selves, and

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that our province southern Lysander mentioned and another

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Hadith, and that, that our Prophet says, Allah in alhaja gemvara tune

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to Qaddafi geovany Adam, indeed, that anger is like a hot coal.

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That is kindling in the heart of the son of Adam inside the son of

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Adam, allowed to own either hombre DNA, do you not see how his eyes

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become red one T faki o dajia. And the way that his veins start to

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stick out. And so the Robert is describing the physical

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description of what happens when people get angry, their face gets

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red, they start making certain that facial expressions and their

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veins start to stick out and these types of things. And that he's

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saying is that this is because we even say that I'm boiling right

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now in English. And so that when we that the reality of this anger

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is happening at the heart level, and it leads to even these

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physical changes that in the way that we look. And then that leads

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us to do a number of different things potentially, he says, for

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either watch it I had to come Shainman dareka. And our Prophet

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said, If any one of you finds anything that has been mentioned,

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fell old, alarmed, amazing. He says, The earth, the earth,

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is teaching our tests to ground ourselves, the earth, the earth,

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because Earth is a symbol of humility. And one of the greatest

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flaws that could arise from uncontrollable anger is Keba is

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arrogance. So the Prophet said the earth the earth, and then he goes

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on to say, Allah in the header rejected him and kind of multi

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Erica dub sorry, la La, indeed, the very best of men is he who is

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that very slow to become angry. And that very easy and quick to

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please,

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wash shall reject Him and kind of sorry, I'd rather be guilty of the

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law. And the worst of man is he who is quick to be angry and slow

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to police. So these are the two opposites. And this is what we

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should strive to be like, because this is also the description of

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our Prophet salaallah de rsip, sudden him, he was the easiest of

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people to please. And he was the slowest of people to become angry.

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And that is the best case scenario. And then opposite to

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that is the worst person in the worst type of person. And these

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are people that are very quick

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to be they become angry very quickly. And they're very hard to

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please no matter what it is that you do, it is simply not enough.

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And then he says, and then there is a man who is that slow, he

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becomes angry, that slowly. And then that he that is pleased also

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that he's that he's that slow to become angry. And then he's slow

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to cool down. And then you have a man who was quick to become angry.

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And quick to that cool down he says for me to happy here is that

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this is kind of the middle state that one in a sense that cancels

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out the other if you will. But what we really want to strive to

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be like is the first person, the one who is easy to please and that

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has a manifestation. And this is extremely practical, that if we

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bring this into our lives, if you think about all of the people that

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we enter

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packed with, whether they be friends, whether they be family

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members, sometimes it could be siblings, sometimes it could be

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children if we have them. If we think about this at the workplace,

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especially if we have a team working underneath us, or we're in

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some position of that authority,

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how easy are we to deal with in relation to achievements in that

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in terms of that people acquiring that are contentment, we should be

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people that are that pleased that very quickly, and this doesn't

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mean that we have low standards, it's perfectly fine to have high

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standards. But we want to balance those high standards, with that,

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allowing ourselves to become pleased, easily, and that we have

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to have realistic standards based upon the people that are around

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us. And if we know their abilities, and we know that we're

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setting a standard that is too high for them to attain, then we

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should probably lower the standard. And we should have a

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baseline degree of expectation for all people around us and we

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shouldn't be offended when that people don't live up to the

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standards that we have set. And this is a challenge. Sometimes we

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become offended very easily. When we try to impose our particular

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standard on other people and we don't allow people that the room

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to make mistakes and that nor do we tend to make excuses for them.

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And then in a hadith Our Prophet said SallAllahu sallam, Mata

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Jarrah Abdon, Jarrah 10 of data in the lawyer as a German general

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idea, reason, yuck of the MaHA Abdullah, which he lied to Allah,

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is that no servant will force himself to swallow anything that

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is better in the sight of Allah than a forced swallow of

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suppressing anger, that he suppresses in order to that seek

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the noble countenance of Allah. And so that to genre is to force

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yourself to swallow something. And just word is usually used when it

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comes to taking medicine that is not desirable, forcing yourself to

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swallow it. And so that of anything that we can force

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ourselves to swallow, the very greatest thing that we can force

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ourselves to swallow, is that moment where you're about to

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become angry and lash out, and you suppress it.

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And so look at what our Prophet he gave us this amazing, that

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metaphor, imagining that if you are forcing yourself to swallow,

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again, some type of medicine, it's unpleasant in that moment, but

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that medicine is going to help you. It's a big pill or it's a

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type of medicine doesn't taste very good. So

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it's, you forced it down, it will benefit you after that. And if

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anything, that you force yourself to swallow, the greatest thing of

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all, is in that moment, where is it you are angry, and you are

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about to lose it? And you're about to lash out?

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At whoever's around you. And then

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you control yourself and you suppress it. And in another Hadith

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with a similar meaning, well, Mom and Dad it in a humble Eli, yeah.

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menjaga at the wreathen Jakob de Maha abd there is no for

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swallowing that is more beloved to me, then forcing yourself to

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suppress your anger, or a forced swallow of anger, that you said

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that the servant press suppresses. And then the Prophet says

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malerkotla Maha Abdullah Lai, Allah Mela, Allah jofa Imana, that

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no servant will suppress that his anger for the sake of Allah.

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Except that Allah Tada will feel his heart with iman.

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So the that what comes after that moment of anger is that great

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good. And, again, is that our dean is a practical Dean, we know that

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we're going to become angry.

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And the first step is to learn what's called called middle

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eighth, suppressing or anger. And if you look at these words in

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Arabic, that refer to anger, you can almost feel the fury in the

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word itself, hubbub, right the line and the Lord hold the hub,

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and other word labeled as the line in the law. And these words almost

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have like a sense of fury in them, and

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that human beings will become angry. But it's about what it is

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that we do with our anger. Well, first and foremost, why do we

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become angry? And then secondly, what do we do with our anger? And

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if you look at what the scholars say, we have a great understanding

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of how to, in principle, balance our anger.

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Why do we become angry?

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How do we become angry? To what degree do we become angry? To what

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degree do we take out our anger, and so forth and so on. All of

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this has to be balanced, because you could get angry for the wrong

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reason, you could get angry to the wrong amount to the wrong degree,

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you could take your anger out on the wrong person, you could that

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show your anger at the wrong time.

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All of these considerations that are very important in the moment

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when you're angry, you know, thinking about anything. But one

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important thing that we have to remember is, anger actually is a

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show what's a desire.

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And so just as when you have a desire to eat something, and you

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don't feel that you're fulfilled, until you eat that very thing, the

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same things with anger. Anger is a type of desire that you want to

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that, do whatever it is that you are thinking about doing. And you

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feel that somehow you fulfilled yourself, as a result. In

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sometimes it's as silly as a thing is like hitting a wall or

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something. Right?

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Like, you might hurt your hand even Why did you do that?

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As if it's going to really make you feel better. And usually, when

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we

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calm down, is that we regret, what is it we said, what it is that we

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did? This is where our Prophet is teaching us about the importance

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of that, controlling our anger. And then very briefly, because

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this is a long drawn out discussion, what are the practical

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ways that our Prophet advised us to listen and to control our

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anger, and that, you remember was already one of the books of how he

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treats anger. And he talks about that the source of anger, and how

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it relates to sheer Tom, because shaytaan himself was created from

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that fire. And that when you become angry, it's very easy to be

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like Shere Khan, but at the same time, is that the other meanings

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of Fire, fire is one of the most important elements because without

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fire, there's no warmth, fire transforms it, like it's only when

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you put something in the oven, and you make it that it makes that

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food that was previously an edible, edible, it turns something

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that was previously a number of ingredients together into

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something that actually tastes very delicious. So fires, that

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very, very important. And it's very, very important for our own

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physical bodies, if we don't maintain the right temperature, if

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we're too cold or too hot, is that our body will be imbalanced. So

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fire is important. You have to have anger, there's a reason why I

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love to add to give us anger. But the key is, is that what directs

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your anger is the sacred law in your intellect. In other words,

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your anger is in line with the sacred law, in your intellect, you

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get angry for the right reason, to the right degree, at the right

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time, in the right place, in at the right person and so forth, and

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so on. So what are some practical examples is that the first is

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comes in a hadith of the Prophet sallallaahu Salam were two of

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them, that were starting to insult each other. In front of the

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Prophet Salah lady, I do sabe Saddam until one of them became

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extremely angry. And the Hadith that says it was almost to the

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extent is that his nose was about to fall off was about to like cut

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into pieces because there's just so much anger, that is almost as

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if like the nose was about to fall off the individual from his anger.

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And then the Prophet sallallahu sallam said in the light and will

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Kenny mutton indeed and I know a word low yo Kula has a look at the

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band where this angry person to say it, love the hubba and hula

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dub, his anger would cease and it will leave him What is this word?

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Allahu Mihnea over the weekend many chiffonade regime of Allah

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indeed I seek refuge and you from the repudiated devil says one of

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the first is that practical pieces of advice in this works is that if

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you become angry, you're about to lose it. You're trying to suppress

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it, a lawman near with a beak admonition on regime who the

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villainess should seek refuge in Allah. Why? Because you're most

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vulnerable in that moment.

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And shutdown is going to try to get you to say something to do

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something. And then you'll try to in a very diluted way rationalize

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why you had to do that. Why you had to say that. And then if you

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think about in your mind, though, you shouldn't be thinking oh, I

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should postpone it. This is not the right time. I'm gonna do it

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later. No, that's too much. Then your knifes ah it's like fighting

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you. Because that you just feel like gotta say something. That's

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your enough's and if you're being pushed like that to do it

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Almost 100% of the time, almost 100% of the time, especially in

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the lower degrees of spiritual purification, that you will make

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this mistake from minor to major.

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And sometimes people do things when they're angry left home, low

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water quality levels that are serious. It's not just something

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small, it's something huge. Sometimes people will ruin an

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entire relationship because of one, that bouts of anger that they

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couldn't control themselves. And then once that word is said,

00:20:36 --> 00:20:42

oftentimes the damage has been done. And the person that you said

00:20:42 --> 00:20:45

that to might not ever forgive you, or even if they do forgive

00:20:45 --> 00:20:49

you, it might take them a long time to overcome that. And it

00:20:49 --> 00:20:53

might just remain there. And then you're going things are fine for a

00:20:53 --> 00:20:56

period of time and then write comes out again.

00:20:57 --> 00:21:01

And this is why we need the prophetic guidance. The first

00:21:01 --> 00:21:04

thing we do is bIllahi min ash shaytaan regime and then

00:21:05 --> 00:21:09

our Prophet sallallahu Sallam taught us in a hadith in elevada,

00:21:09 --> 00:21:13

about Manisha THON Inger is from shippon when the shaytaan Hoda

00:21:13 --> 00:21:17

coming in now, and she thought it was created from fire were in the

00:21:17 --> 00:21:21

mail taught for a Narbonne mat. fire is extinguished with water

00:21:22 --> 00:21:27

for either a diva goon fell yet towel. So one of you becomes angry

00:21:27 --> 00:21:31

and let him perform will do that him perform the ablution.

00:21:33 --> 00:21:36

So this is that one of the other things we can do. And then our

00:21:36 --> 00:21:40

Prophet also taught us a lot I sent him either Habiba, Docomo,

00:21:40 --> 00:21:44

I'm fairly Angeles, if one of you becomes angry and he's standing,

00:21:44 --> 00:21:49

then sit in there have Anuradha will Aletheia your budget, if and

00:21:49 --> 00:21:53

then if that his anger goes, and that's fine. And if not, then let

00:21:53 --> 00:21:54

him lie down.

00:21:55 --> 00:21:58

So we have that different things that we can do, the first thing we

00:21:58 --> 00:22:01

do is I would do believe in the shutdown energy, if you're

00:22:01 --> 00:22:04

standing sit, if you're sitting lay down, that if you feel that,

00:22:04 --> 00:22:08

that's still not going to work, you leave the room. And if you're

00:22:08 --> 00:22:13

still angry, perform, we'll do one of those things will work. But you

00:22:13 --> 00:22:19

have to put in that effort in the beginning, into that try to

00:22:19 --> 00:22:24

control yourself. And again, is that this is like a wrestling

00:22:24 --> 00:22:25

match.

00:22:26 --> 00:22:31

That your opponent is always there with you.

00:22:32 --> 00:22:37

And your opponent knows all your weaknesses. And you are vulnerable

00:22:37 --> 00:22:40

in front of your opponent. Because it's you.

00:22:41 --> 00:22:42

It's you.

00:22:43 --> 00:22:46

And you have to just work on yourself and work on yourself and

00:22:46 --> 00:22:51

train. And if you get thrown down, you get right back up. And you get

00:22:51 --> 00:22:55

right back into the match. And you have courage and you don't ever

00:22:55 --> 00:22:57

let yourself go out and get pinned. You don't ever let

00:22:57 --> 00:23:03

yourself get choked out spiritually, ever. Right. And the

00:23:03 --> 00:23:07

only way that you can be choked out, or be pinned to the ground

00:23:07 --> 00:23:11

and lose is that if you never dust yourself off and get back up and

00:23:11 --> 00:23:11

keep trying.

00:23:13 --> 00:23:17

As long as we dust ourselves off every time that we lose, or we get

00:23:17 --> 00:23:20

thrown to the ground or if it's in terms of rounds, we lose the

00:23:20 --> 00:23:25

round, if you will, is that as long as we keep getting back up,

00:23:25 --> 00:23:29

we're never truly going to lose. And then one day we will string we

00:23:29 --> 00:23:34

be strong enough in order to win the match. But isn't the lie to

00:23:34 --> 00:23:39

Allah, and that half of who says they hear something that's very

00:23:39 --> 00:23:45

beneficial. He says Aquila, Shafi developer is the data to heal

00:23:45 --> 00:23:50

Halkidiki one of the greatest things that can that can repel our

00:23:50 --> 00:23:52

anger is to bring

00:23:53 --> 00:24:00

to heart the unity of Allah is luffa Allah, Allah Allah.

00:24:01 --> 00:24:04

The only one who really does things is Allah.

00:24:07 --> 00:24:09

So just think about the things that we get angry over.

00:24:10 --> 00:24:14

I say we we are human beings. And we all fall into this think about

00:24:14 --> 00:24:18

the things we get angry about. If we could just remind ourselves in

00:24:18 --> 00:24:18

that moment,

00:24:19 --> 00:24:20

it's from Allah,

00:24:21 --> 00:24:23

you will protect us from getting angry.

00:24:24 --> 00:24:27

And think about the beautiful theater of our Prophet size

00:24:27 --> 00:24:30

Center, where one of his family members broke a dish.

00:24:32 --> 00:24:35

And what was the prophets responses? Everything has an

00:24:35 --> 00:24:37

agile, everything has an opponent term.

00:24:38 --> 00:24:41

He was seeing it from the standpoint of reality, even if

00:24:41 --> 00:24:45

that person was person was negligent, yes. So it's good to

00:24:45 --> 00:24:49

teach people okay, this is how you do things. But you're not going to

00:24:49 --> 00:24:52

teach someone by getting angry at them. That's not the way the

00:24:52 --> 00:24:56

Prophet talks a licen. Yes, there was times when he did get angry

00:24:56 --> 00:24:59

and he had to make a point. But generally speaking the way he

00:24:59 --> 00:24:59

taught

00:25:00 --> 00:25:01

was gentle, and merciful.

00:25:02 --> 00:25:08

And so that we have to be gentle, and we have to be merciful. And we

00:25:08 --> 00:25:12

have to remind ourselves is that Allah subhanho wa Tada

00:25:13 --> 00:25:17

is that he is the doer of every act in reality, his human means

00:25:17 --> 00:25:22

earn, what it is that they do. And if it's wrong, it's that

00:25:22 --> 00:25:27

attributed to them. But the second way of doing this is to also that

00:25:27 --> 00:25:31

it when it relates to anger towards someone is that in that

00:25:31 --> 00:25:35

moment, we tend to only really have uncontrollable anger, when

00:25:35 --> 00:25:41

it's someone that we can relay that leash out upon. If it's

00:25:41 --> 00:25:42

someone that's

00:25:44 --> 00:25:48

socially speaking in a higher position than us, if it's someone

00:25:48 --> 00:25:51

that's not as physically strong as we don't tend to leash out in the

00:25:51 --> 00:25:56

same way, is that we tend to keep that in. And then that actually,

00:25:56 --> 00:26:00

it turns into oftentimes hit blood, rancor, because we weren't

00:26:00 --> 00:26:03

able to get that anger out. And then there's a whole process that

00:26:03 --> 00:26:06

we have to treat that, that we'll have to speak about at a different

00:26:06 --> 00:26:11

time, but is that we tend to if the people are like us, or beneath

00:26:11 --> 00:26:15

us, in physical strength, or in that social standing, or something

00:26:15 --> 00:26:18

of that nature, or in position, is that these are the people that we

00:26:18 --> 00:26:23

intend to lash out at. And it's important that in that moment, we

00:26:23 --> 00:26:24

remember

00:26:25 --> 00:26:29

the power we have over that person is one thing, but what about the

00:26:29 --> 00:26:30

power of Allah over us.

00:26:32 --> 00:26:36

So think about in that moment, you could leash out, you could harm

00:26:36 --> 00:26:41

that person in some way. It'd be haram, of course. But think about

00:26:41 --> 00:26:43

the power of Allah over you.

00:26:44 --> 00:26:46

And that should be enough to just

00:26:47 --> 00:26:49

just completely

00:26:50 --> 00:26:55

that put ourselves in a state of submission to Allah to Allah, and

00:26:55 --> 00:27:00

that we should be able to subdue ourselves by thinking about that

00:27:00 --> 00:27:05

particular reality that Allah to Anna has power over us subhanho

00:27:05 --> 00:27:08

data, made a lot of other Katara buses to be from those who are

00:27:08 --> 00:27:15

truly strong, and have the ability to that put themselves in check in

00:27:15 --> 00:27:19

to control their that ego and to control their lower self.

00:27:26 --> 00:27:30

So in sha Allah, we're going to take the next we're still in

00:27:30 --> 00:27:35

chapter 23 of knowledge and wisdom, titled The Golden Mean, we

00:27:35 --> 00:27:38

took the first part of this chapter and we reached the point

00:27:38 --> 00:27:41

where it says now know that the limits of moderation so this is a

00:27:41 --> 00:27:44

third paragraph from the beginning of the chapter, and it's the first

00:27:44 --> 00:27:46

paragraph on page 63.

00:27:48 --> 00:27:52

Miss Mila Rahmani Rahim Al hamdu Lillahi Rabbil Alameen wa sallahu

00:27:52 --> 00:27:56

loc now Muhammad wa ala alihi wa sahbihi wa sallam in knowledge and

00:27:56 --> 00:28:00

wisdom by Imam Al Haddad, may Allah benefit him and bless him

00:28:00 --> 00:28:01

benefit us through him.

00:28:03 --> 00:28:07

Know that the limits of moderation may not be evident in the Middle

00:28:07 --> 00:28:11

Way difficult to locate except for those who have religious insight

00:28:11 --> 00:28:15

and are well versed in knowledge and certitude. Therefore, any

00:28:15 --> 00:28:19

person who experiences problems in this area must refer to such

00:28:19 --> 00:28:20

people. And if

00:28:22 --> 00:28:26

and if as frequently occurs these days, he cannot find any of them,

00:28:26 --> 00:28:31

he must halt and wait until he is sure what the right thing to do

00:28:31 --> 00:28:31

might be.

00:28:33 --> 00:28:36

The best course of action when confusion occurs is to lean

00:28:36 --> 00:28:40

slightly on the side of excess and praiseworthy things such as

00:28:40 --> 00:28:44

humility, liberality, and modesty, and slightly on the side of

00:28:44 --> 00:28:50

frugality and habitual things such as eating, sleeping and talking.

00:28:50 --> 00:28:55

This only when confusion occurs, for the praiseworthy thing is to

00:28:55 --> 00:28:59

keep to the middle way. It is in the nature of the soul to lean

00:28:59 --> 00:29:02

towards excess and lack of restraint and habitual things and

00:29:02 --> 00:29:06

toward insufficiency and neglect in matters of religion. It is

00:29:06 --> 00:29:09

therefore wise and appropriate to go against the souls and

00:29:09 --> 00:29:14

culmination on both accounts, God the Exalted wheeling the proof of

00:29:14 --> 00:29:15

Islam.

00:29:16 --> 00:29:19

So what remember had dad and this is

00:29:20 --> 00:29:25

his scholarship is to mashallah Tabata Kala, it's so practical for

00:29:25 --> 00:29:28

us to bring this into our lives. So he was speaking about the

00:29:28 --> 00:29:31

golden mean and how, really in everything at the level of belief

00:29:32 --> 00:29:35

at the level of practice, at the level of our character, every

00:29:35 --> 00:29:40

single thing that relates to our deen that ultimately relates to

00:29:40 --> 00:29:44

the idea of this golden mean at every single level. This is really

00:29:44 --> 00:29:48

what it is all about to maintain balance in every single aspect of

00:29:48 --> 00:29:51

our lives and everything that was mentioned and the way that we

00:29:51 --> 00:29:54

interact with other people the way that we spend our time and so

00:29:54 --> 00:29:58

forth and so on. The all of the different virtues that we should

00:29:58 --> 00:29:59

be striving to attain

00:30:00 --> 00:30:03

They are virtues that in reality are a balance between two other

00:30:03 --> 00:30:05

excesses. So he's saying

00:30:07 --> 00:30:10

no, no, that the limits of moderation may not be evident

00:30:10 --> 00:30:17

evident. Where is that middle point that really is the greatest.

00:30:18 --> 00:30:22

That place of being in the center between the two extremes, we might

00:30:22 --> 00:30:26

not know what it is, and the Middle Way difficult to locate

00:30:26 --> 00:30:29

except for those who have religious insight, and are well

00:30:29 --> 00:30:34

versed in knowledge, and incertitude. Okay, he says that

00:30:34 --> 00:30:37

the rasa fina, the Alibaba Bazaar, and Rasul Allah, and when you're

00:30:37 --> 00:30:42

paying the people of intersite, and those who are firmly grounded

00:30:42 --> 00:30:46

in knowledge and uncertainty, a lot to add to, that opens up for

00:30:46 --> 00:30:51

them, that this very knowledge, what it is that they need to do,

00:30:51 --> 00:30:54

and what is a balance, that in these various virtues in this

00:30:54 --> 00:30:57

various things that they do. Therefore, any person who

00:30:57 --> 00:31:02

experiences problems in this area must refer to such people. So this

00:31:02 --> 00:31:05

is why it's so important to have people like this in our lives.

00:31:05 --> 00:31:08

People that when you're going through difficulties, when you

00:31:08 --> 00:31:13

have problems, you can go back to them, you can ask them questions,

00:31:13 --> 00:31:16

that you might think that the solution to your problem is A, B

00:31:16 --> 00:31:20

or C. But when you seek their advice, known unknowns, you can't

00:31:20 --> 00:31:24

do that you have to do this. Or perhaps you should do this, or

00:31:24 --> 00:31:28

whatever else it might be, it could happen. That could be that

00:31:29 --> 00:31:31

they've dealt with previous situations like that they might

00:31:31 --> 00:31:35

have certain experiences that you have yet to have, or can be based

00:31:35 --> 00:31:38

upon that knowledge that they have, that you do not have. It's

00:31:38 --> 00:31:41

important that we have people like this that we go back to. But

00:31:42 --> 00:31:46

look what he does, he doesn't just leave us bereft of guidance,

00:31:46 --> 00:31:48

because someone might say, Oh, hey, I'm living in this far remote

00:31:48 --> 00:31:52

place, my local community, I don't know of anyone like this. So what

00:31:52 --> 00:31:56

am I supposed to do? That he says it's still that something that we

00:31:56 --> 00:32:00

can do, despite the fact that we might not have these people to

00:32:00 --> 00:32:06

help us. So He says that we should refer to such people. And if as

00:32:06 --> 00:32:09

frequently occurs these days, and this is roughly 300 years ago, so

00:32:09 --> 00:32:14

what about now, he cannot find any of them, he must halt in wait

00:32:14 --> 00:32:19

until he is sure what the right thing to do might be.

00:32:20 --> 00:32:23

And we don't always have that luxury. So we have to do the very

00:32:23 --> 00:32:26

best we can, if we're in a situation where we try to halt and

00:32:26 --> 00:32:28

we try to wait. And then we have to make a decision, we don't

00:32:28 --> 00:32:32

really know, the beautiful thing is, is that you still have to do

00:32:32 --> 00:32:37

your best. And you will be judged according to your intentions. So

00:32:37 --> 00:32:41

whatever it is that you do, if you don't have the ability to really

00:32:41 --> 00:32:44

learn what is right to do in that situation, you don't have the

00:32:44 --> 00:32:49

people that you need to bounce your ideas off of them or to seek

00:32:49 --> 00:32:52

their consultation, you still have to do your very best. And

00:32:52 --> 00:32:56

ultimately, you'll be raised according to your intentions. And

00:32:56 --> 00:32:59

the hope is, is that if you indeed would have spoken to someone if

00:32:59 --> 00:33:03

you had the ability to do so, and that there wasn't so you didn't.

00:33:03 --> 00:33:06

Is that a lot to add or we'll overlook that. What is that? You

00:33:06 --> 00:33:09

did? If indeed that it turns out that it was a mistake. So what

00:33:09 --> 00:33:13

does he say though the best course of action when confusion occurs,

00:33:13 --> 00:33:18

is to lean slightly on the side of excess in praiseworthy things. So

00:33:18 --> 00:33:22

when it comes to virtues, praiseworthy things, is that, if

00:33:22 --> 00:33:26

you doubt in this moment, should I really remain firm? Or to be a

00:33:26 --> 00:33:29

little bit that humble? It's better to remain Tane that

00:33:29 --> 00:33:33

humility? Or that should I withhold a little bit because this

00:33:33 --> 00:33:36

person is starting to rely on me? Or should I remain generous? It's

00:33:36 --> 00:33:41

always better to err on the side of generosity, that is this being

00:33:41 --> 00:33:45

too modest or is it this is what the Middle Way in relation to

00:33:46 --> 00:33:50

modesty is, you should incline more towards modesty and slightly

00:33:50 --> 00:33:53

on the side of frugality.

00:33:54 --> 00:34:00

And the word that he uses here is we emit from an audio electrical

00:34:00 --> 00:34:05

killer with FSR. So frugality is that you that actually that cut

00:34:05 --> 00:34:09

back a little bit, it's safer to do less of those things, when it

00:34:09 --> 00:34:14

comes to habitual things, okay, and things like what eating and

00:34:14 --> 00:34:16

sleeping, talking and drinking and so forth and so on.

00:34:18 --> 00:34:22

That all of the customary things, is it leaning on the side of

00:34:22 --> 00:34:27

cutting back is again and this is when confusion occurs, is that how

00:34:27 --> 00:34:31

we should approach these matters? This own this is only when

00:34:31 --> 00:34:34

confusion occurs, for the praiseworthy thing is to keep to

00:34:34 --> 00:34:37

the middle way. It is in the nature of the soul to lean towards

00:34:37 --> 00:34:40

excess and lack of restraint and habitual things and toward

00:34:40 --> 00:34:45

insufficiency and neglect in matters of religion. It is

00:34:45 --> 00:34:49

therefore wise and appropriate to go against the souls inclination

00:34:49 --> 00:34:56

on both accounts. Okay, so see me because the soul naturally is

00:34:56 --> 00:35:00

going to, it's likely that it's going to move

00:35:00 --> 00:35:04

Have away from virtue and is going to move towards what he calls

00:35:04 --> 00:35:07

these habitual things is that you want to do the opposite. You want

00:35:07 --> 00:35:10

to move a little bit towards the virtue and a little bit further

00:35:10 --> 00:35:15

from these habitual things. But again, we should always remember

00:35:15 --> 00:35:20

is that what we're striving to maintain is a balance, putting

00:35:20 --> 00:35:24

everything in its proper place. But again, this is the hardest

00:35:24 --> 00:35:25

thing of all.

00:35:26 --> 00:35:26

Lay

00:35:31 --> 00:35:35

the proof of Islam Imam Al Ghazali Rahim Allah has given similar

00:35:35 --> 00:35:39

indications in his writing. To explain further if a man giving

00:35:39 --> 00:35:43

charity is undecided as to whether he is being miserly or profitable,

00:35:43 --> 00:35:47

let him go a little more toward the side of excess. For this is

00:35:47 --> 00:35:51

better than avarice. The soul is inclined to like money and to

00:35:51 --> 00:35:54

dislike parting from it, so that it must therefore always stand

00:35:54 --> 00:35:58

accused of miserliness. If a man is undecided, whether he is

00:35:58 --> 00:36:02

excessively or insufficiently humble, let him move a little more

00:36:02 --> 00:36:07

toward humility, for the same reason, as for habitual things, if

00:36:07 --> 00:36:10

for example, he cannot decide whether he is taking the right

00:36:10 --> 00:36:14

amount of food or sleep, let him move toward reduction and economy

00:36:14 --> 00:36:19

for the soul again stands accused here, and any reduction in such

00:36:19 --> 00:36:24

thing is an reserved reservedly praiseworthy, so as long as it

00:36:24 --> 00:36:28

does not affect one's mind or body adversely understand these things

00:36:28 --> 00:36:33

for they are important. So he gave some practical examples here. And

00:36:33 --> 00:36:37

these are very easy to understand, so there's no reason to repeat

00:36:37 --> 00:36:43

them. But what we want ultimately is to find that balance, and if we

00:36:43 --> 00:36:47

can't find that balance, that this is what we should force ourselves

00:36:47 --> 00:36:53

to an incline towards in the exact various examples that he gave.

00:36:54 --> 00:36:54

Okay.

00:36:58 --> 00:37:02

Then, no, may God have mercy on you that some people of virtue and

00:37:02 --> 00:37:08

Sufism have been said to do things which one may think, go beyond

00:37:08 --> 00:37:13

moderation and the limits of the Middle Way, being overzealous in

00:37:13 --> 00:37:16

their acts of worship, while reducing their habitual things to

00:37:16 --> 00:37:20

such an extent as to reach the limits of human inter endurance.

00:37:21 --> 00:37:24

If they are people of beginnings, these things are taken to indicate

00:37:24 --> 00:37:28

the resolution to discipline the soul, train it, refine his

00:37:28 --> 00:37:33

character and reduce its into its reduced its density. This can be

00:37:33 --> 00:37:37

achieved satisfactorily only by means which may resemble in

00:37:37 --> 00:37:41

moderation and overstepping the limits for the soul is like an

00:37:41 --> 00:37:45

unruly abstinent animal, which can only be tamed and trained for

00:37:45 --> 00:37:51

writing and work by reducing its fodder and imposing hard tasks on

00:37:51 --> 00:37:56

it. When it loses its willfulness and becomes compliant, then it is

00:37:56 --> 00:38:00

led back to the middle way. This is the explanation of all that is

00:38:00 --> 00:38:04

said about such people early in their careers. And these are sound

00:38:04 --> 00:38:08

practices quite compatible with wisdom and correct management.

00:38:09 --> 00:38:13

So one of the things is that those who place focus upon disciplining

00:38:13 --> 00:38:18

the soul and training it spiritually, is that in order to

00:38:18 --> 00:38:24

maintain that balance, or to that achieve that balance, if in one

00:38:24 --> 00:38:28

direction is that they are lacking, is that they will go out

00:38:28 --> 00:38:33

of their way to make sure that they focus on this particular

00:38:33 --> 00:38:37

area, so that they can maintain that balance. So if you find that

00:38:37 --> 00:38:43

someone is, for instance, that they are extremely miserly with

00:38:43 --> 00:38:47

their wealth, is that they have to force themselves fourth is himself

00:38:47 --> 00:38:52

forced himself to give until that they maintain that balance of

00:38:52 --> 00:38:57

generosity, which is between two extremes, extravagance on one hand

00:38:57 --> 00:39:01

and miserliness on the other, and that they put their wealth in the

00:39:01 --> 00:39:05

very best of places, and they that use it for those that are in most

00:39:05 --> 00:39:08

need, where that's going to bring about the most reward for them.

00:39:09 --> 00:39:12

And so that these are techniques that we have to use to cure

00:39:12 --> 00:39:17

diseases as well, like arrogance, as someone is plagued with the

00:39:17 --> 00:39:20

degree of arrogance is that you have to force yourself to be

00:39:20 --> 00:39:24

humble, and to do certain things that in and of themselves, it's

00:39:24 --> 00:39:28

not ideal that you necessarily do those things or remain doing those

00:39:28 --> 00:39:32

things, things, but you do them in order to tip the scale in the

00:39:32 --> 00:39:37

direction of humility so that you can again, maintain that balance.

00:39:37 --> 00:39:42

And so humility is that again, a balance between what between

00:39:42 --> 00:39:45

arrogance and haughtiness on one side and on the other, that

00:39:45 --> 00:39:49

humility in yourself, but sometimes you have to tip the

00:39:49 --> 00:39:52

scale in the other direction to get back to that balance. And

00:39:52 --> 00:39:56

again, this has to be done very gently and very carefully and

00:39:56 --> 00:39:59

under the direction of a teacher and there are still

00:40:00 --> 00:40:03

Teachers from the bounty of Allah to Allah, that are masters of

00:40:03 --> 00:40:08

spiritual discipline, they've mastered their own souls, and that

00:40:08 --> 00:40:12

they have the ability to help other people master theirs. And

00:40:12 --> 00:40:17

that they have this really incredible ability to be patient

00:40:17 --> 00:40:21

with people that day in and day out, week in, week out, month in

00:40:21 --> 00:40:26

and month out, year in and year out, so that, then these traits

00:40:26 --> 00:40:31

can become inculcated within them. And so these are examples, and

00:40:31 --> 00:40:35

there are many more that could be mentioned. And if you think of it

00:40:35 --> 00:40:41

as a writing beast, even though we're so did you know, we're so

00:40:41 --> 00:40:45

distant from animals these days, these metaphors don't have the

00:40:45 --> 00:40:49

same meaning as they had in previous times. Most of us don't

00:40:49 --> 00:40:54

have experience with cattle or with goats or with horses, and

00:40:54 --> 00:40:58

then know what it's like to that train a horse, for instance, or to

00:40:58 --> 00:41:02

deal with a stubborn donkey or something like this. And some of

00:41:02 --> 00:41:04

the things that you have to do, previous generations they

00:41:04 --> 00:41:10

understood. And my, even in this country in which we live, my

00:41:10 --> 00:41:15

grandfather, growing up that he was that what they used to do on

00:41:15 --> 00:41:19

the weekend for fun was to go ride horses, that the whole family

00:41:19 --> 00:41:24

would go out, they'd all be on horses, and the younger kids would

00:41:24 --> 00:41:28

have like little billy goat with a cart and things like that. And

00:41:29 --> 00:41:31

they didn't live on a farm, they had a farm, they lived in the

00:41:31 --> 00:41:35

suburb of Kansas City, Kansas. But this is the kind of thing that

00:41:35 --> 00:41:42

they did on the weekend. And there was one time where one of my

00:41:42 --> 00:41:45

grandfather's horses bit, one of his children, his children was

00:41:45 --> 00:41:50

climbing a tree, and the horse comes up and I took a bite out of

00:41:51 --> 00:41:56

one of his children. And my grandfather was a Master Horseman.

00:41:57 --> 00:42:02

And one of the things that he put on his boots with spurs. And he

00:42:02 --> 00:42:06

went, and he said, he was just waiting, as he rode that horse to

00:42:06 --> 00:42:12

act up. And that horse knew that any little Mo, he's about to get,

00:42:12 --> 00:42:17

you know, whispers, and he put that horse in line immediately.

00:42:18 --> 00:42:22

And this is the way that is, you know, you have to that you can't

00:42:22 --> 00:42:26

just let animals rule you have to treat them with son, of course.

00:42:27 --> 00:42:32

But you have to also direct them. And that that to direct them

00:42:32 --> 00:42:34

towards what it is that they should be doing. You don't

00:42:34 --> 00:42:37

overburden them, of course, but is that you can't let an animal

00:42:37 --> 00:42:43

control you, you as a human being have to control the animal, and to

00:42:43 --> 00:42:48

do so of course with our son. But there's a lot to be learned from

00:42:49 --> 00:42:53

having pets, and doing so properly, and the way we should

00:42:53 --> 00:42:59

interact with him. And that being interacting with chickens and

00:42:59 --> 00:43:03

goats and livestock of different sorts. It's very, there's a lot of

00:43:03 --> 00:43:07

lessons you can learn about life, that as we become more distant as

00:43:07 --> 00:43:10

a society from these things, we don't learn some of these

00:43:10 --> 00:43:14

practical examples, the Prophet said, Mammon Nibi Illa, Waka

00:43:14 --> 00:43:18

Alana, there's no prophet except that he herded sheep. There's a

00:43:18 --> 00:43:24

wisdom try herding sheep. Try herding sheep. Let's see that

00:43:24 --> 00:43:26

someone tried to hurt goats or sheep, and just see how long they

00:43:26 --> 00:43:33

last. Let's see your clemency. Let's see if you start beating

00:43:33 --> 00:43:39

those sheep or not. Are those goats? Right try, you know that

00:43:39 --> 00:43:44

also raising cattle. This is not easy. It is not easy at all. I've

00:43:44 --> 00:43:48

tried to herd goats before law holder with a court to the villa.

00:43:48 --> 00:43:53

It is not easy. And then what attorney I had three goats. And

00:43:53 --> 00:43:56

what they would do during the days that they would send them the

00:43:56 --> 00:44:00

mothers in one direction. And the kids they call them actually in

00:44:00 --> 00:44:01

the other direction.

00:44:02 --> 00:44:05

And if you weren't careful, they all come back about late also

00:44:05 --> 00:44:08

time, which is the time that you're also as a student getting

00:44:08 --> 00:44:11

ready to prepare yourself, you're getting ready to go into the

00:44:11 --> 00:44:17

masjid to read your law into study your lessons. But if they meet up,

00:44:18 --> 00:44:19

then they just run off.

00:44:20 --> 00:44:24

Whereas what you're supposed to do is that you're supposed to catch

00:44:25 --> 00:44:30

the the mother goats and tie them up. And then if the mothers are

00:44:30 --> 00:44:34

tied up, then of course the kids will not gonna run off because

00:44:34 --> 00:44:37

they want their mother's milk. So then you have to catch them

00:44:38 --> 00:44:41

before they drink too much of their mother's milk or you're not

00:44:41 --> 00:44:44

gonna get any of that milk. Right. You don't want to keep them from

00:44:44 --> 00:44:47

having milk you share you give them a little bit but you also

00:44:47 --> 00:44:52

have them to milk and so you have to tie them up separately, so that

00:44:52 --> 00:44:54

they don't drink all of their mother's milk if you want some of

00:44:54 --> 00:44:58

the milk. But if they would ever meet and they're clever, sometimes

00:44:58 --> 00:44:59

they do me you got to be on guard

00:45:00 --> 00:45:03

You're all No, and then they just go off

00:45:04 --> 00:45:08

in getting them is not an easy thing. Because if they see you

00:45:08 --> 00:45:11

coming, right, they keep walking. Now keep in mind, you're talking

00:45:11 --> 00:45:17

about sand. And in Mauritania, there's that two types of like

00:45:17 --> 00:45:21

there's thorns like and I'm saying thorns like, you know, for

00:45:22 --> 00:45:26

people that have feet like myself that grew up in the city,

00:45:27 --> 00:45:31

the mortar 10 feet or so they've developed such a, you know,

00:45:31 --> 00:45:35

callousness on the bottom of their feet, these big thorns, they

00:45:35 --> 00:45:38

probably can't even feel them, most of them. But for city

00:45:38 --> 00:45:41

dwellers like myself, Oh, my goodness, you step on them, and

00:45:41 --> 00:45:44

you're wearing plastic cheap sandals. So it actually goes

00:45:44 --> 00:45:47

through the bottom of the sandal and gets you. But then they have

00:45:47 --> 00:45:50

these other ones that are like just little prickly things that

00:45:50 --> 00:45:54

also are definitely anything but comfortable. And then you know,

00:45:54 --> 00:45:57

you're already you know, tired and this and that you're trying to get

00:45:57 --> 00:46:00

to the masjid and your goats just ran off. And then you have to go

00:46:00 --> 00:46:04

spend about 2030 minutes and hopefully get back before Maghrib

00:46:04 --> 00:46:09

and trying to catch him. And then, you know, three of them all at

00:46:09 --> 00:46:13

once, and to shepherd them back. Now try doing that while keeping

00:46:13 --> 00:46:18

cool. And not losing your temper. Oh, let alone if there's like 20

00:46:18 --> 00:46:22

or 30 in the herd. The point of this is, is that, that

00:46:24 --> 00:46:29

unfortunately, we're distant from these things. And that it's it's

00:46:29 --> 00:46:33

it's part of interacting with animals, that you learn things

00:46:33 --> 00:46:37

about how to interact with your own self, one of the greatest

00:46:37 --> 00:46:41

metaphors of your knifes is the untrained horse.

00:46:43 --> 00:46:47

That naturally is wild, it does not want to be ridden. It does not

00:46:47 --> 00:46:50

want to be domesticated. It wants to do what it wants to do when it

00:46:50 --> 00:46:56

wants to do it. And that if you ever tried to that ride a wild

00:46:56 --> 00:47:00

horse, one of the first things it does, it bolts. And this is what

00:47:00 --> 00:47:06

enough's does. As soon as you try to restrain it, it bolts, right.

00:47:06 --> 00:47:07

But then you have to.

00:47:09 --> 00:47:13

And they used to let the horses and and go wild. And these were

00:47:14 --> 00:47:17

relatively trained horses, I guess. But it was always amazing

00:47:17 --> 00:47:21

to see them catch the horses with a one, two, and then saddle and

00:47:21 --> 00:47:25

then use. And I mean, these these people were, I mean, they were

00:47:25 --> 00:47:32

men, they were true men. And they would sneak up on the horse. And

00:47:32 --> 00:47:36

sometimes they had ability to just like one or two people, you kind

00:47:36 --> 00:47:40

of have to duck. And then you grab it by the main and then you can

00:47:40 --> 00:47:45

control it. Right. But on another occasion, there was one person I

00:47:45 --> 00:47:48

saw, I literally saw that person do this, he kind of snuck up on

00:47:48 --> 00:47:53

the horse. And he just jumped up on the back of the horse *.

00:47:53 --> 00:47:56

And then as soon as he got on top of the horse, the horse bolted.

00:47:57 --> 00:47:57

And he just

00:47:59 --> 00:48:03

until he was in controladores, like you can imagine, he was like

00:48:03 --> 00:48:07

from a movie or something. But they were reached out they were

00:48:07 --> 00:48:11

men. And it was amazing. You could have a 10 year old boy to be

00:48:11 --> 00:48:15

completely in control of the donkeys because he used to ride

00:48:15 --> 00:48:19

donkeys. And it was one of the things that we did We rode donkeys

00:48:20 --> 00:48:23

while we were there. And they know immediately when you get on their

00:48:23 --> 00:48:26

back, whether you're an experienced rider or not

00:48:26 --> 00:48:28

immediately, immediately.

00:48:30 --> 00:48:33

And donkeys they have a bad reputation of being stubborn, they

00:48:33 --> 00:48:34

are stubborn.

00:48:35 --> 00:48:39

And they know if you're a good rider or not. And if you weren't a

00:48:39 --> 00:48:39

good rider,

00:48:41 --> 00:48:45

they would intentionally it seemed at least, that as you're walking

00:48:45 --> 00:48:48

down the path take you to the side of the path, you'd see a big

00:48:48 --> 00:48:51

thornbush coming up. And you're you're trying to like even, you

00:48:51 --> 00:48:54

know, hit them, move them and they just keep going like this.

00:48:55 --> 00:48:58

And just take you right to the thorns. And you're wearing this

00:48:58 --> 00:49:03

baggy martini and clothing, the dura and you're trying to duck and

00:49:03 --> 00:49:06

you get in your way and he like takes part of your face and your

00:49:06 --> 00:49:11

turban and your your Dada like gets ripped. And then it does this

00:49:11 --> 00:49:13

like four or five times on your ride.

00:49:14 --> 00:49:17

And you're like this stubborn animal and then you see like a 10

00:49:17 --> 00:49:18

year old kid.

00:49:19 --> 00:49:22

Like it's no thing but those things are obedient, just

00:49:22 --> 00:49:27

completely obedient. And part of his the sounds, Each animal has a

00:49:27 --> 00:49:32

sound that you get it to go or you get it to come in if you kind of

00:49:32 --> 00:49:35

like, right, not good on the sounds. It's like not speaking

00:49:35 --> 00:49:40

someone's language properly. That they they know all this animals

00:49:40 --> 00:49:46

are smarter than we think anyhow, the point of this is that we need

00:49:46 --> 00:49:50

to be like this with our own selves. When our knifes bolts we

00:49:50 --> 00:49:56

need to learn to restrain it and that it is like our soul is like

00:49:56 --> 00:49:59

an unruly, obstinate animal

00:50:00 --> 00:50:04

which can only be Trent tamed and trained for writing and work by

00:50:04 --> 00:50:08

reducing its fodder, right which is the food that you give the

00:50:08 --> 00:50:16

animal and imposing hard tasks upon it in a balanced way, but all

00:50:16 --> 00:50:19

of us need to do this to a certain degree, this whole life is about

00:50:20 --> 00:50:22

restraint, it is about cutting back.

00:50:27 --> 00:50:30

If on the other hand they are people of endings, then these

00:50:30 --> 00:50:34

things are to be understood as the consequence of being overcome by

00:50:34 --> 00:50:38

spiritual states so that their secrets are overwhelmed by lights

00:50:38 --> 00:50:42

and unveiling of mysteries. At this point, the servant departs

00:50:42 --> 00:50:48

from the exit exigencies of his humanity and becomes in most

00:50:48 --> 00:50:52

respects, more like the noble Angels. This state is not

00:50:52 --> 00:50:56

perpetual, for it occurs at times and not at others and should be

00:50:56 --> 00:50:58

conceded to those that occurs to

00:50:59 --> 00:51:02

such dates are beyond their control and should be considered

00:51:02 --> 00:51:07

norm breaking karma with an example is what has been related

00:51:07 --> 00:51:11

about shifts a hill, Ibn Abdullah Rahimullah who used to eat only

00:51:12 --> 00:51:17

once every 15 days and that not at all during Ramadan. Another is

00:51:17 --> 00:51:21

that of Abu Zubaydah l bursary, Rahim Allah who during Ramadan,

00:51:21 --> 00:51:24

entered his house and told his wife to bolt the door and leave a

00:51:24 --> 00:51:27

small opening through which she threw him a loaf of bread every

00:51:27 --> 00:51:28

night.

00:51:29 --> 00:51:32

At the end of the month, she unlocked the door only to find 30

00:51:32 --> 00:51:36

loaves stacked in one corner. Others have been said to eat once

00:51:36 --> 00:51:41

a year, and our master the cooked up and macadam, Mohammed bin Louie

00:51:41 --> 00:51:45

Ibn Ali Baba Ali, we may God have mercy on him and grant people to

00:51:45 --> 00:51:49

benefit from him, remain for months near the end of his life,

00:51:49 --> 00:51:53

with neither food nor drink. On his last day, they force some food

00:51:53 --> 00:51:58

into him. And when he felt it, he opened his eyes and said something

00:51:58 --> 00:52:02

like, Have you grown impatient with me, after which he passed

00:52:02 --> 00:52:05

away into the good pleasure of God, the Exalted, there are many

00:52:05 --> 00:52:09

similar stories about both people have beginnings, and people have

00:52:09 --> 00:52:14

endings, the explanation is, as we have stated above, however, they

00:52:14 --> 00:52:17

can be understood in more ways than one, all of which are

00:52:17 --> 00:52:21

acceptable and to be conceded to them, may God cause us to benefit

00:52:21 --> 00:52:21

from them.

00:52:22 --> 00:52:27

So he's talking about the LLB diet and had any high art that people

00:52:27 --> 00:52:32

learn the beginning of the path is that and again, this has to be

00:52:32 --> 00:52:34

under the direction of a teacher who knows what it is that they're

00:52:34 --> 00:52:38

doing. They know the ins and outs of the path, and they know what's

00:52:38 --> 00:52:41

right for the time in which people live in for the particular person.

00:52:42 --> 00:52:46

And so that this is why they say is that some of the best books to

00:52:46 --> 00:52:50

read that when it comes to the science of Ersan, the science of

00:52:50 --> 00:52:56

the soul of our that, the latest books, the most recent books,

00:52:56 --> 00:52:59

because they tend to take into consideration that most recent

00:52:59 --> 00:53:04

time in times change. And that we simply can't do what the people

00:53:04 --> 00:53:08

before us that did in terms of all of its detail, but in terms of

00:53:08 --> 00:53:12

principle, we can, by way of example, if you look at some of

00:53:12 --> 00:53:17

these, that feats of going without food, this is very real. This is

00:53:17 --> 00:53:24

not a joke. This is not just some fable, this is very real. And I've

00:53:24 --> 00:53:28

witnessed people that only ate one time of day, I've witnessed people

00:53:29 --> 00:53:33

that would go several days without food with my own eyes. With my own

00:53:33 --> 00:53:37

eyes, I've witnessed this, this is very real. And some of the great

00:53:37 --> 00:53:42

people who came before us, they are so sustained by their state.

00:53:43 --> 00:53:46

And they've inherited what our Prophet said is, indeed, that I

00:53:46 --> 00:53:51

sleep, that indeed, that I spend the night in the presence of my

00:53:51 --> 00:53:57

Lord, that and he feeds me and gives me drink in the veto and

00:53:57 --> 00:54:02

rugby, I spend the night in the presence of my Lord, and he feeds

00:54:02 --> 00:54:07

me and he gives me drink. They've inherited this, that all of these

00:54:07 --> 00:54:11

different aspects of the, of the life of our Prophet Seisen, other

00:54:11 --> 00:54:16

than what was solely reserved from him, that can be inherited by his

00:54:16 --> 00:54:19

Oma. And some of them have inherited this where they could go

00:54:19 --> 00:54:24

long periods of time. And there's many, many, many examples of this.

00:54:24 --> 00:54:29

And that there are that smaller examples of this even in our very

00:54:29 --> 00:54:33

time. So these things are very, very real. And when we hear the

00:54:33 --> 00:54:36

stories of a man locking himself for 30 days someone sees what does

00:54:36 --> 00:54:38

it mean? What it is they weren't spending time with their families

00:54:38 --> 00:54:44

and don't think in the way that you normally think that appreciate

00:54:44 --> 00:54:49

the fact that these were people that dedicated themselves solely

00:54:49 --> 00:54:53

to the sake of Allah Tada in the amazing thing always is to me, as

00:54:53 --> 00:54:58

if someone had to go to some business training for 30 days and

00:54:58 --> 00:54:59

didn't see their family

00:55:00 --> 00:55:04

In our time, that's perfectly fine. But if someone wanted to do

00:55:04 --> 00:55:07

that for worship, oh, this person's neglecting his family,

00:55:07 --> 00:55:10

oh, this person is not saying that we go away for 30 days, I'm trying

00:55:10 --> 00:55:14

to make a point here. Is it in our time is that people are that

00:55:14 --> 00:55:19

hypersensitive to that doing things that for the sake of the

00:55:19 --> 00:55:23

dean, but if it's for dunya people, oh, yeah, I'm totally fine

00:55:23 --> 00:55:26

with that. We have to be as parents be very careful with this

00:55:26 --> 00:55:30

as well in relation to what it is that we impose upon our children,

00:55:31 --> 00:55:36

anyhow, is that that these examples of these people are not

00:55:36 --> 00:55:40

like the LLB diathesis. The irony is that these are the people that

00:55:40 --> 00:55:44

are at the end of the path. And sometimes they have very powerful

00:55:44 --> 00:55:52

states that affect what it is how they normally experience life. And

00:55:52 --> 00:55:54

there are many examples of them that are defined in their

00:55:54 --> 00:55:58

biographies. And even if we can't be exactly like them, we still

00:55:58 --> 00:56:02

read their stories. And we try to emulate them in that the any way

00:56:02 --> 00:56:06

possible. One of his great examples is seeing the full game,

00:56:06 --> 00:56:09

we'll call him humble, but it by Louis, who was in this very

00:56:09 --> 00:56:13

powerful spiritual state, and he was standing in prayer for about

00:56:13 --> 00:56:18

four months, in Masjid by Louis. And there's a particular spot that

00:56:18 --> 00:56:21

they know where this took place to this day. And people go, and they

00:56:21 --> 00:56:28

pray in this particular spot for the blessing. And when

00:56:29 --> 00:56:32

that his family started to worry about him, they came and they

00:56:32 --> 00:56:34

forced food in his mouth.

00:56:35 --> 00:56:38

And then they that heard a voice say is that you know, have, you

00:56:38 --> 00:56:42

know, are you worried about me, or have you grown impatient with me,

00:56:42 --> 00:56:46

and then he opened up his eyes, and he passed away. And so these

00:56:46 --> 00:56:51

things happen, these things are possible. And that it is very

00:56:51 --> 00:56:54

important, I will say, in our particular time,

00:56:55 --> 00:57:00

in a time, that is defined as being a very materialistic time.

00:57:01 --> 00:57:06

This is a time where people increasingly are being dominated

00:57:06 --> 00:57:12

by material material in in the understanding of materialism. And

00:57:12 --> 00:57:20

the greatest way to that combat. This excessive materialism is with

00:57:20 --> 00:57:21

spirituality,

00:57:22 --> 00:57:28

is to open up the door for you to remember a lot of adequate data

00:57:28 --> 00:57:33

often. And to that attach your heart to spiritual matters, and

00:57:33 --> 00:57:37

you'll find is that the more you will always remain in the means we

00:57:37 --> 00:57:39

always will remain the means we're never going to be outside of the

00:57:39 --> 00:57:45

means is that the more that spiritual you become, if you will,

00:57:46 --> 00:57:48

is that the

00:57:50 --> 00:57:54

more that your relationship will change to the means. The means

00:57:54 --> 00:57:59

becomes easier and facilitated. And so in other words, if you just

00:57:59 --> 00:58:02

focus, focus, focus on dunya, dunya dunya, you're so worried

00:58:02 --> 00:58:05

about dunya, and workers, all these types of things, you're

00:58:05 --> 00:58:08

chasing something you're never going to really actually achieve

00:58:08 --> 00:58:14

or receive. But if you slightly detach, and you focus and you make

00:58:14 --> 00:58:16

sure that you have a time during the day, that you work on your

00:58:16 --> 00:58:19

spirituality and you remember Allah and you recite Quran, you

00:58:19 --> 00:58:23

sin, so to watch and so forth and so on, is that you will find is

00:58:23 --> 00:58:27

that Allah facilitates for you what it is that you thought that

00:58:27 --> 00:58:32

you had to outwardly do an outward you had to chase to be where you

00:58:32 --> 00:58:37

wanted to be in relation to worldly things. And this is what

00:58:37 --> 00:58:41

our teachers say, what remains is for us to actually do it, we will

00:58:41 --> 00:58:45

let see the blessings of Allah Tada in doing that, and we will

00:58:45 --> 00:58:49

see is that his ease in our affairs, what we want to do is to

00:58:49 --> 00:58:53

dedicate ourselves to Allah and when you do that he will take over

00:58:53 --> 00:58:56

your affairs, doesn't mean it's always going to be easy, but there

00:58:56 --> 00:58:58

will be ease in the hardship.

00:59:00 --> 00:59:03

And there will be joy in the difficulty. And that's really what

00:59:03 --> 00:59:08

we want. Those are some of the greatest manifestations of the

00:59:09 --> 00:59:12

Divine facade of divine facilitation, and our matters May

00:59:12 --> 00:59:15

Allah Allah give us Tofik and bless us in all of our different

00:59:15 --> 00:59:20

affairs and to make these works easy to put into practice in these

00:59:20 --> 00:59:23

meanings easy to put into practice, may we live and die upon

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upon the teachings of our prophets, Allah licen him in this

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Kuhnian, Saudi Hutton, germy and Sherman Hadar to genuine accuracy

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