Yahya Rhodus – Knowledge and Wisdom Imam alHaddad #21

Yahya Rhodus
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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: Summary ©

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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
		
00:16:33 --> 00:16:38
			this is a long drawn out
discussion, what are the practical
		
00:16:38 --> 00:16:41
			ways that our Prophet advised us
to listen and to control our
		
00:16:41 --> 00:16:46
			anger, and that, you remember was
already one of the books of how he
		
00:16:46 --> 00:16:52
			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
		
00:17:01 --> 00:17:05
			like Shere Khan, but at the same
time, is that the other meanings
		
00:17:05 --> 00:17:08
			of Fire, fire is one of the most
important elements because without
		
00:17:08 --> 00:17:13
			fire, there's no warmth, fire
transforms it, like it's only when
		
00:17:13 --> 00:17:16
			you put something in the oven, and
you make it that it makes that
		
00:17:16 --> 00:17:19
			food that was previously an
edible, edible, it turns something
		
00:17:19 --> 00:17:23
			that was previously a number of
ingredients together into
		
00:17:23 --> 00:17:26
			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
		
00:17:32 --> 00:17:36
			we're too cold or too hot, is that
our body will be imbalanced. So
		
00:17:36 --> 00:17:39
			fire is important. You have to
have anger, there's a reason why I
		
00:17:39 --> 00:17:44
			love to add to give us anger. But
the key is, is that what directs
		
00:17:44 --> 00:17:49
			your anger is the sacred law in
your intellect. In other words,
		
00:17:49 --> 00:17:54
			your anger is in line with the
sacred law, in your intellect, you
		
00:17:54 --> 00:17:58
			get angry for the right reason, to
the right degree, at the right
		
00:17:58 --> 00:18:03
			time, in the right place, in at
the right person and so forth, and
		
00:18:03 --> 00:18:08
			so on. So what are some practical
examples is that the first is
		
00:18:08 --> 00:18:13
			comes in a hadith of the Prophet
sallallaahu Salam were two of
		
00:18:13 --> 00:18:17
			them, that were starting to insult
each other. In front of the
		
00:18:17 --> 00:18:21
			Prophet Salah lady, I do sabe
Saddam until one of them became
		
00:18:21 --> 00:18:26
			extremely angry. And the Hadith
that says it was almost to the
		
00:18:26 --> 00:18:31
			extent is that his nose was about
to fall off was about to like cut
		
00:18:31 --> 00:18:35
			into pieces because there's just
so much anger, that is almost as
		
00:18:35 --> 00:18:39
			if like the nose was about to fall
off the individual from his anger.
		
00:18:40 --> 00:18:43
			And then the Prophet sallallahu
sallam said in the light and will
		
00:18:43 --> 00:18:48
			Kenny mutton indeed and I know a
word low yo Kula has a look at the
		
00:18:48 --> 00:18:52
			band where this angry person to
say it, love the hubba and hula
		
00:18:52 --> 00:18:57
			dub, his anger would cease and it
will leave him What is this word?
		
00:18:57 --> 00:19:02
			Allahu Mihnea over the weekend
many chiffonade regime of Allah
		
00:19:03 --> 00:19:07
			indeed I seek refuge and you from
the repudiated devil says one of
		
00:19:07 --> 00:19:13
			the first is that practical pieces
of advice in this works is that if
		
00:19:13 --> 00:19:16
			you become angry, you're about to
lose it. You're trying to suppress
		
00:19:16 --> 00:19:21
			it, a lawman near with a beak
admonition on regime who the
		
00:19:21 --> 00:19:25
			villainess should seek refuge in
Allah. Why? Because you're most
		
00:19:25 --> 00:19:27
			vulnerable in that moment.
		
00:19:28 --> 00:19:30
			And shutdown is going to try to
get you to say something to do
		
00:19:30 --> 00:19:36
			something. And then you'll try to
in a very diluted way rationalize
		
00:19:36 --> 00:19:40
			why you had to do that. Why you
had to say that. And then if you
		
00:19:40 --> 00:19:43
			think about in your mind, though,
you shouldn't be thinking oh, I
		
00:19:43 --> 00:19:46
			should postpone it. This is not
the right time. I'm gonna do it
		
00:19:46 --> 00:19:50
			later. No, that's too much. Then
your knifes ah it's like fighting
		
00:19:50 --> 00:19:55
			you. Because that you just feel
like gotta say something. That's
		
00:19:55 --> 00:19:59
			your enough's and if you're being
pushed like that to do it
		
00:20:00 --> 00:20:03
			Almost 100% of the time, almost
100% of the time, especially in
		
00:20:03 --> 00:20:08
			the lower degrees of spiritual
purification, that you will make
		
00:20:08 --> 00:20:10
			this mistake from minor to major.
		
00:20:11 --> 00:20:14
			And sometimes people do things
when they're angry left home, low
		
00:20:14 --> 00:20:20
			water quality levels that are
serious. It's not just something
		
00:20:20 --> 00:20:25
			small, it's something huge.
Sometimes people will ruin an
		
00:20:25 --> 00:20:30
			entire relationship because of
one, that bouts of anger that they
		
00:20:30 --> 00:20:35
			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
		
00:59:23 --> 00:59:26
			the ilaha IL Allah Muhammad Allah
rasool Allah when we live and die
		
00:59:26 --> 00:59:29
			upon the teachings of our
prophets, Allah licen him in this
		
00:59:29 --> 00:59:32
			person month, we have learned how
to bring your hearts to life with
		
00:59:32 --> 00:59:35
			love of the messenger of allah
sallallahu alayhi salatu salam ala
		
00:59:35 --> 00:59:39
			Kuhnian, Saudi Hutton, germy and
Sherman Hadar to genuine accuracy
		
00:59:39 --> 00:59:40
			visceral fat Hydra Hollywood's