Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #20

Yahya Rhodus
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The Hadith of Islam explains that the spiritual experience of Allah is a "bringing forth in the next world" and that people will experience pain, suffering, and death. Tabulations, rewarding actions, and patient submission are essential for achieving a middle course and balance. Humility and powerfully speaking are crucial for avoiding wasteful spending and mistakes. The importance of learning to overcome one's weaknesses and embarrassment to avoid embarrassment and weakness is emphasized.

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			Abby Herrera says Cara Rasul Allah
He sallallahu alayhi wa alayhi wa
		
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			sallam manually de la hooby Heron
u sub Minho. This is a Hadith in
		
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			Bukhari, and it translates as when
Allah desires good for someone, he
		
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			afflicts him.
		
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			When Allah desires good for
someone, he afflicts him.
		
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			And this is a very important
Hadith that teaches us how to
		
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			understand aspects of the Divine
Decree.
		
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			And it also is one of the many
ways that we have a more nuanced
		
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			perspective, by what some people
which is, again, a foreign
		
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			language to us, but what some
people call the problem of evil.
		
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			We understand difficulty we
understand tribulation and
		
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			affliction in a very specific way.
And part of this relates to the
		
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			way that we understand the world
to begin with as a test from Allah
		
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			Subhan Allah to Allah. But the
amazing thing is here is that this
		
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			hadith starts by saying, Whoever
Allah wants good for when a lot,
		
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			desire is good for someone, you'll
sit Minho he afflicts him.
		
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			And the scholars have a debate
whether it is you'll submit who
		
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			Oh, you'll submit who. And the
difference would be is that in the
		
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			first reading, when you say you're
served with a Kasara, on the slog,
		
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			and he afflicts him, or if you
would, that put a fetter on the
		
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			saw, you'll submit who it would
have a different meaning here, it
		
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			would be meddling in Mattoon, he
has afflicted and those that
		
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			prefer it to be in the passive
tense.
		
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			say that this is more respectful
and when we that talk about Allah
		
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			subhanho wa Taala just as in the
Quran, when selenium Rahim is
		
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			mentioned a number of things he is
attribute them to himself but our
		
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			excuse me, he's attributed to
Allah. But when it comes to that,
		
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			being sick, he attributes it to
his own self. What either moated
		
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			to for who he is Fein and when I
get sick, he didn't say that. What
		
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			either um, what are the new Allah
when Allah makes me sick, even
		
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			though everything in reality is
from a lot of other V said, What
		
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			you then loaded to, for who is
Fein. And when I get sick, that
		
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			Allah to Allah cures me. So we do
have a dub, when we talk about
		
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			head and shot, good and evil, and
that the general principle is, is
		
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			that we attribute good to Allah,
and we attribute evil to our own
		
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			selves or to the actions of
people, even though everything
		
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			from the Divine Decree, herded, we
will murder here, its sweet
		
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			aspects and the bitter aspects,
the good of it, and the evil of it
		
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			is ultimately all from Allah Jalla
gelato. So both readings work for
		
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			this hadith, but we will stick
with the first you'll sibme In
		
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			whom he afflicts him.
		
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			And so that what is this hair that
has been referred to here, the
		
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			scholars say that this is good
that comes in this world. And in
		
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			the next Harlan when the island,
when the island good in this
		
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			world, and good in the next world,
and that they look at this in more
		
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			detail is that what is happening
here, when we get afflicted, these
		
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			afflictions could come in a number
of different ways. They could be
		
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			in our own physical bodies, it
could be in our wealth, it could
		
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			be in relation to someone that we
love. And that what's happening
		
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			here is that when we experience
tribulation, is that we receive a
		
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			reward from Allah Tada. And not
only do we receive a reward, it's
		
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			also an atonement for things that
we have done wrong. So the reality
		
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			is, it's a blessing. Because we
have our the prophets Allah from
		
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			the blessing and our Prophet and
from his being beloved to Allah to
		
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			Allah, which ultimately all stems
from the Mercy of Allah. It's an
		
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			Martoma and that what this means
is is that it is an ummah that
		
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			will be shown mercy to in this
world, that through the divine
		
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			gentleness, but also most
importantly in the next world. And
		
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			this is what our teachers have
taught us to
		
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			To the include, in our
perspective, when when you look at
		
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			all of the tragedies that are
happening right now, as we speak
		
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			in the Muslim world, if you just
take one country like Yemen, and
		
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			you really understand what is
happening right now, and
		
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			everything that they're saying
that half of the population is on
		
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			the verge of that famine, and
having not enough food to survive,
		
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			and that all of the susceptibility
to that terrible diseases, and all
		
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			of the problems that are there,
this is just one country, and you
		
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			could name another, and another
and another in another. And there
		
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			are other countries in the world
where they have people that are
		
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			also suffering greatly. And one of
the ways that we can find
		
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			we can that look at this is to
always remember that this isn't
		
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			Omar Houma. And that this will not
be forgotten, all of the
		
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			difficulty, all of that trouble,
all of the pain, all of the
		
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			suffering, is that Allah to Adam
will recompense them. In the next
		
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			world, there'll be a lot fear in
this world, especially for those
		
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			that turn to him in a divine
gentleness, but especially in the
		
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			next world, when we see what Allah
Allah has in store
		
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			for them, is that people will
actually as odd as it sounds,
		
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			when they see what Allah has in
store for these people, and where
		
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			they will be in the next world.
Some people that enjoyed this
		
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			world will wish to have come back
and suffered like they did, so
		
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			that they could attain their rank
in the next world. Now, it's very
		
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			easy to say that, but believing in
that, and this is likely to be
		
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			true, is it helps us to maintain a
balance in terms of how we
		
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			processes knowing is that there is
a day of judgment, knowing that
		
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			there is an afterlife. And so our
teachers taught us to never forget
		
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			that dimension is that things
being brought forth in this world,
		
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			difficulty and pain and suffering,
and reality is a mercy. Because
		
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			the next world is everlasting,
this world, no matter how long you
		
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			remain in it, no matter how much
you enjoy it, it's going to end.
		
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			And once we transition into the
next world, all of the pleasures
		
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			that we had in this dunya are
going to be like a dream that you
		
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			woke up from 100 Mahnomen, aka the
Linzer Elan, in the lobby, Bobby
		
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			Mithila. Law holder. It's like
dreams that one sees in asleep
		
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			state, or it's like a vanishing
shadow. The truly intelligent is
		
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			not deceived by it. This role is
deceptive by its nature, its
		
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			illusory, by its nature, and that
the intelligent people are those
		
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			who think about the everlasting
world of the Abode that is to
		
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			come. Any help.
		
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			Is that, that it's an atonement,
and it's a means for reward. And
		
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			if you look at one of the
commentators on this hadith is
		
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			that he says the following is that
a number of things might happen.
		
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			These tribulations might come to
him by way of physical ailments
		
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			that could get sick. And I think
it is important to just want to
		
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			pause and mention this very
quickly.
		
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			Not every
		
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			not every tribulation that we go
through is necessarily a
		
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			punishment. There are actually
three different types of
		
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			tribulations. There are
tribulations, that you do
		
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			something wrong, that it's a
punishment for having done
		
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			something wrong, other
tribulations or an atonement for
		
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			that something of the past, not
necessarily directly because you
		
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			did something wrong. And then
there are tribulations that are
		
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			means of raising you in rank. And
actually you didn't do anything
		
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			wrong. It's just a means to raise
your rank. You don't actually know
		
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			with the tribulations you receive
what it is. It is good to be
		
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			introspective. If you all of a
sudden, start having multiple
		
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			tribulations. It is good to take
stock and to reflect. Am I doing
		
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			something to cause this? It's good
to be introspective like that. But
		
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			you might not come to a definitive
conclusion. Maybe you do figure
		
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			out something. And you think that
it might be this in generally
		
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			speaking, these are inclinations
of the heart, and that it can be
		
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			used positively even if you don't
know definitively. Guitar tried to
		
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			uproot wrong action and mistakes
that you've made. But even if you
		
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			don't know that if you did
something or not, you don't know
		
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			which of those three categories it
is.
		
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			It's inconsequential, insofar as
it relates to how you respond to
		
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			the tribulation.
		
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			In generally speaking, as Moshe
Arani mentions, the way you
		
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			respond to the tribulation is
actually indicative of what kind
		
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			it actually was.
		
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			In other words is that the way we
respond to tribulations is with
		
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			complete Tasneem in submission to
Allah, being content with the
		
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			Divine Decree, and there's three
different ways you could respond
		
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			to a tribulation,
		
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			that you could that panic in fight
and fight it and try to oppose the
		
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			Divine Decree, or you could be
patient with it. But the highest
		
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			is to be content. So those are the
three ways. And generally
		
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			speaking, if you're content, it's
a sign that it's a means to raise
		
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			your own rank. If you're patient,
it's a sign that it's an
		
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			atonement. And if you're
panicking, it's a sign that it's a
		
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			punishment. These are just general
principles. But it's not always
		
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			the case, even if we don't know
we're still required to respond to
		
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			it in a way that is pleasing to
Allah to Allah. So he says here is
		
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			that when a lot is as good for
someone, he afflicts him, for
		
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			instance, that he gives him that a
sickness of some sort.
		
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			And I actually met someone in
Singapore, when someone told him
		
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			that he was that when he was
diagnosed with cancer, and the
		
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			doctor informed him of this, his
first reaction was a smile.
		
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			He got happy.
		
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			Because he was a person on
thicker, who used to remember a
		
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			lot often,
		
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			in his first response to that,
what appears to be what that
		
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			terrible news was, he smiled, and
he became happy. Because he was
		
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			reminded of the meeting of Allah.
And he took that to mean, my, my
		
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			end is near my time to meet Allah
is near. And this is what I've
		
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			been waiting for.
		
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			Now, that sounds odd, and we don't
necessarily force that on other
		
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			people. But the fact that there
are some people that are like
		
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			that, and he still went about
trying to treat himself, he still
		
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			went about trying to rid himself
or tried to be cured of his
		
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			cancer. But that was his initial
response. What a difference
		
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			between someone who just
completely panics. This person saw
		
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			this as a sign that his meeting
with Allah's near
		
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			wow, you know, we ask Allah to
give us the bat, we don't You
		
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			don't know how you're going to
act, you don't know how you're
		
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			going to respond with a terrible
tribulation necessita mode after,
		
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			so that,
		
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			that he could afflict you with a
sickness, okay? Or that he could,
		
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			that do something in relation to
your wealth,
		
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			take wealth for you, and take
wealth from you. Or that all of a
		
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			sudden you have new bills, you
have other ways, things that you
		
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			have to spend on, that all of
these things can happen by way of
		
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			tribulation in relation to your
wealth, or is that certain things
		
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			could happen to you, that make you
sad, and that take from your
		
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			happiness, whatever those things
might be of a psychological
		
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			nature, or is that you could go
through some type of difficulty
		
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			and hardship. Things are difficult
for you to bear things of
		
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			different sorts. And different
times of our life, we go through
		
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			different things in the important
thing is, is to have the correct
		
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			conception of tribulation.
		
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			And when tribulation comes our
way, we should try to think of it
		
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			in the sense, understand what is
happening.
		
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			And we have to train ourselves to
step back and to think
		
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			it's happening at multiple levels
in my life right now. And the
		
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			amazing thing about the
companions,
		
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			and these are people that were
described as crazy people
		
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			that have been said, I met people
that if you saw them, you would
		
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			have said that they were crazy.
		
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			You would have said that they were
like legally insane.
		
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			Why? Because the way that they
viewed things was so different
		
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			than the way that people dunya
did. And they weren't the crazy
		
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			ones at all. What he means by that
people of dunya of the world saw
		
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			them as crazy. But the reality is,
is that they were the most normal.
		
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			And if you divine define normalcy
as those that are closest to the
		
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			natural disposition, the fitrah
were all of the All Souls were in
		
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			the Presence of Allah. So we mean
by normalcy, being in the Divine
		
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			Presence and everything else is a
diversion. That's a very different
		
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			definition as opposed to not
what's normal in our day, which is
		
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			very different. It's where people
are very mediocre and tend to that
		
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			normal normalcy relates to
someone's knifes completely
		
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			overtaking them. So anyhow,
		
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			that this is a very different
perspective, because of the way
		
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			that they prefer the afterlife
over this world their perspective
		
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			on things
		
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			was very, very different, and the
Companions preferred to being in a
		
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			state of hardship. Why? Because
they realized ease was going to
		
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			come soon. twice over
		
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			in the Moto city Surah right
because indeed with hardship comes
		
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			eat indeed with hardship comes eat
ease. So for every hardship
		
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			there's two eases. So they
realized that two eases were right
		
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			around the corner. But when
they're in ease, they realized
		
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			hardship was going to come.
Because it's just the way the
		
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			world is you're never going to
have a life that is just 100%
		
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			Easy. So anyhow, that we have
these other really blessed Hadith
		
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			that point to the same meaning I
just want to look at a couple
		
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			and one of them is a Hadith in
Bukhari,
		
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			where my you see when Muslimah
Manassa Ben Wallah, wassup and
		
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			voila him and whatever who's in
what other Nola hum and hit the
		
00:15:58 --> 00:16:03
			Shoka you shakuhachi Illa CAFR
Allahu Bihar min Hatha Yoga,
		
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			Allahu Akbar is that no Muslim
will be afflicted with any type of
		
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			difficulty, any type of anxiety or
sadness or pain or grief, even a
		
00:16:18 --> 00:16:20
			thorn that they're pricked by.
		
00:16:21 --> 00:16:26
			So you're walking, pricked by a
thorn, except that it is a means
		
00:16:26 --> 00:16:29
			for Allah to Allah to atone for
their sins.
		
00:16:30 --> 00:16:33
			So the beautiful thing is, every
time you go through any of these
		
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			situations, any of us in any
grief, any difficulty of any sort,
		
00:16:38 --> 00:16:42
			and everything else that was
mentioned, it's a means of
		
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			forgiveness of since it atone for
your sins. It's amazing.
		
00:16:47 --> 00:16:51
			And in another Hadith, mammon,
musty minions is also in Behati.
		
00:16:51 --> 00:16:55
			You Cebu other there is no Muslim
that will be afflicted by any
		
00:16:55 --> 00:17:01
			hardship. Illa had the low annual
Hatha Yoga camera to hard to work
		
00:17:01 --> 00:17:02
			with Shesha
		
00:17:03 --> 00:17:07
			except that ALLAH to Allah will,
that relieves him and forgive him
		
00:17:07 --> 00:17:11
			of his sins, the way that leaves
fall from trees.
		
00:17:12 --> 00:17:18
			So we are now in the fall season,
we're in autumn, and that leaves
		
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			are already falling off the trees
and they're going to continue to
		
00:17:21 --> 00:17:23
			do so. So this is one of the
spiritual meanings that we can
		
00:17:23 --> 00:17:27
			reflect upon when we see leaves
falling off trees, is that any
		
00:17:27 --> 00:17:32
			difficulty we go through, is that
Allah will forgive our sins into
		
00:17:32 --> 00:17:37
			literally, that take them take our
sins away from us, and they will
		
00:17:37 --> 00:17:42
			fall away that they fall from the
leaves of trees fall.
		
00:17:44 --> 00:17:47
			And then we get into the Hadith.
And this gives us hope.
		
00:17:48 --> 00:17:53
			And this is you see this a lot of
the righteous especially towards
		
00:17:53 --> 00:17:56
			the end of their lives go through
immense tribulations.
		
00:17:58 --> 00:18:02
			Either Sabha cattle abdomen Allah
Haman Zita tune lemmya Lemme yerba
		
00:18:02 --> 00:18:03
			lo hobby am Allah.
		
00:18:04 --> 00:18:10
			If that is that been preordained,
predestined for a servant to
		
00:18:10 --> 00:18:15
			attain a great rank with Allah,
that he's unable to attain through
		
00:18:15 --> 00:18:22
			his actions. ypt Allah Hello, he
just said, Allah will try him in
		
00:18:22 --> 00:18:27
			his physical body, or family, or
in his wealth ofI wallet, or in
		
00:18:27 --> 00:18:32
			his son, or one of his children
filma sub bateau, then he will
		
00:18:32 --> 00:18:35
			grant him patients give allow him
and bless him to be patient
		
00:18:35 --> 00:18:39
			regarding it, had Yorba Linda
Holman, Zillah de Sebata Ramona,
		
00:18:40 --> 00:18:44
			until he will then reach the
station that was predestined for
		
00:18:44 --> 00:18:45
			him to attain.
		
00:18:46 --> 00:18:50
			We ask Allah awful lot in
gentleness, we don't want Allah to
		
00:18:50 --> 00:18:54
			try us in any of the ways
mentioned not in our own physical
		
00:18:54 --> 00:18:58
			body, not in our wealth, let alone
in our children. But if this does
		
00:18:58 --> 00:19:04
			happen, that sometimes that this
is a good sign that Allah to Allah
		
00:19:04 --> 00:19:08
			wants us to attain that some rank,
and that we're not able to attain
		
00:19:08 --> 00:19:12
			it by anything that we can do,
other than being patient with the
		
00:19:12 --> 00:19:14
			situation that we go through.
		
00:19:15 --> 00:19:19
			And what amazing perspective and
this is why it's so important that
		
00:19:19 --> 00:19:23
			everything that comes our way
while we have divine decree is
		
00:19:23 --> 00:19:26
			that we have to respond to it with
submission. May Allah give us
		
00:19:26 --> 00:19:30
			Tofik, it's very easy to speak
about a very difficult in the
		
00:19:30 --> 00:19:31
			moment to actually do.
		
00:19:32 --> 00:19:37
			And in that moment, is that when
you submit to the Divine Decree,
		
00:19:37 --> 00:19:41
			and you're at least patient better
yet content, you are in a state of
		
00:19:41 --> 00:19:42
			perpetual worship.
		
00:19:44 --> 00:19:46
			That's a bad, it's worship.
		
00:19:47 --> 00:19:51
			And you can attain through that
worship, that what you can't
		
00:19:51 --> 00:19:53
			attain with your other actions.
		
00:19:54 --> 00:19:59
			And that when you that, think
about young people, sometimes
		
00:19:59 --> 00:19:59
			young people go
		
00:20:00 --> 00:20:04
			Through enormous tribulations in
their, in their,
		
00:20:05 --> 00:20:11
			in their health. And, you know,
this is the first thing that came
		
00:20:11 --> 00:20:13
			to my mind when one of my
		
00:20:15 --> 00:20:20
			very, very dear friends said your
son mccannon when he was afflicted
		
00:20:20 --> 00:20:25
			with his condition, the very first
thing of course after shock in
		
00:20:25 --> 00:20:31
			sadness is that Subhan Allah, this
is a sign that to me that Allah
		
00:20:31 --> 00:20:34
			Tabata, Ko, tada wants to cause
him to reach a heartbreak.
		
00:20:35 --> 00:20:40
			That to be that young, and to be
that active in that involved, it'd
		
00:20:40 --> 00:20:42
			be helping that many people and
then to have all of that stripped
		
00:20:42 --> 00:20:43
			from you,
		
00:20:44 --> 00:20:46
			in a very short period of time,
		
00:20:47 --> 00:20:49
			like the deep down in my heart.
		
00:20:51 --> 00:20:56
			If i You can't put the grief or
the sadness aside, but that makes
		
00:20:56 --> 00:21:00
			me look up to a person like that,
like this is a person that Allah
		
00:21:00 --> 00:21:01
			wants the greatest good for.
		
00:21:04 --> 00:21:07
			It's a very different perspective.
And it doesn't mean that we don't
		
00:21:07 --> 00:21:09
			strive for our cure, and all of
that, and that we hope and pray,
		
00:21:10 --> 00:21:15
			we do all of that. But Subhan,
Allah, to go through that
		
00:21:15 --> 00:21:19
			difficult of a tribulation, at
that age, when all of these doors
		
00:21:19 --> 00:21:23
			have opened up. That makes me
internally being off someone that
		
00:21:23 --> 00:21:29
			Subhan Allah, Allah once immense
good for them. In the hereafter,
		
00:21:29 --> 00:21:33
			we ask a lot of adequate data, to
cure him into that restore his
		
00:21:33 --> 00:21:36
			health completely out of it, I
mean, and to bless him and his
		
00:21:36 --> 00:21:40
			family with patients, and
ultimately contentment and to look
		
00:21:40 --> 00:21:46
			after them and take care of them
yada, but I mean, and so that this
		
00:21:46 --> 00:21:50
			is a very different perspective
that we have as believers, and
		
00:21:50 --> 00:21:55
			that the scholars mentioned in
this discussion of that receiving
		
00:21:55 --> 00:22:02
			reward for tribulation, and that
having atone for the sins is that
		
00:22:02 --> 00:22:07
			is patience, a precondition to
receive the reward of that
		
00:22:07 --> 00:22:08
			tribulation or not.
		
00:22:10 --> 00:22:14
			And some of the scholars have
said, No. And even if you're not
		
00:22:14 --> 00:22:18
			patient in the way that you should
be, you still receive the reward
		
00:22:19 --> 00:22:21
			for going through that
tribulation. Other scholars have
		
00:22:21 --> 00:22:27
			said is that no being patient is a
prerequisite for the reward of
		
00:22:27 --> 00:22:28
			going through that tribulation,
there's a debate.
		
00:22:30 --> 00:22:33
			But one way to combine between
these two positions of some
		
00:22:33 --> 00:22:34
			scholars have done
		
00:22:35 --> 00:22:40
			is that that any affliction that
you go through, that there will be
		
00:22:40 --> 00:22:44
			reward and there'll be an
atonement for it. But is that the
		
00:22:44 --> 00:22:48
			more patient one is and the one
more the one moves up into
		
00:22:48 --> 00:22:53
			contentment is the more reward in
the greater benefit that will be
		
00:22:53 --> 00:22:57
			in that tribulation? So the
foundational dimension of
		
00:22:57 --> 00:23:01
			foundational atonement foundation
or reward will be there. And then
		
00:23:01 --> 00:23:04
			the more patients and then
contentment is that the more
		
00:23:04 --> 00:23:08
			reward that someone will then
receive a lot of adequate to Anna,
		
00:23:08 --> 00:23:13
			protect us and give us Tofik and
bless us with alpha alpha and that
		
00:23:13 --> 00:23:17
			we asked a lot to pardon us and to
grant us that well being in all of
		
00:23:17 --> 00:23:18
			our different states.
		
00:23:28 --> 00:23:33
			Play Bismillah so let's move on in
our study of helpful solid enemy I
		
00:23:33 --> 00:23:36
			would also let her come here.
knowledge and wisdom we have
		
00:23:36 --> 00:23:40
			reached chapter 23 titled The
Golden Mean
		
00:23:45 --> 00:23:50
			alongside the LSAT now Muhammad
Nurik is Saturday will medica GRE
		
00:23:50 --> 00:23:53
			which may only be equally as
worried early he was a heavy node
		
00:23:54 --> 00:23:59
			Bismillah Al Rahman Rahim Al hamdu
Lillahi Rabbil Alameen wa sallahu
		
00:23:59 --> 00:24:03
			wa ala Sayidina Muhammad wa ala
alihi wa sahbihi wa sallam in
		
00:24:03 --> 00:24:06
			knowledge and wisdom by Imam
Abdullah ibn Allaway and her dad,
		
00:24:07 --> 00:24:10
			may Allah preserve him, increase
him and benefit us through him.
		
00:24:12 --> 00:24:14
			Chapter 23 The Golden Mean,
		
00:24:15 --> 00:24:19
			know that moderation is steering a
middle course are required and
		
00:24:19 --> 00:24:24
			recommended in all affairs. It has
been handed down that the best of
		
00:24:24 --> 00:24:28
			things or the middle ones,
moderation, deliberation and
		
00:24:28 --> 00:24:33
			graceful manner are one of 25
parts of prophethood. The
		
00:24:33 --> 00:24:38
			Commander of the Faithful ally May
God honor his countenance said,
		
00:24:38 --> 00:24:42
			Keep to the middle of course, for
those who exceeded, return to it
		
00:24:42 --> 00:24:47
			and those who fall short of it,
rejoin it. It is out of incapacity
		
00:24:47 --> 00:24:51
			or neglect that one falls short of
the middle course and moderation
		
00:24:51 --> 00:24:56
			while to exceed it is to be in
moderate and extravagant. Both are
		
00:24:56 --> 00:25:00
			reprehensible and distasteful. And
both devotion
		
00:25:00 --> 00:25:04
			ordinary activities. Okay, so
let's let's start here. He doesn't
		
00:25:04 --> 00:25:06
			have a paragraph stop here. But I
think this is a good place to
		
00:25:06 --> 00:25:10
			begin and then we'll continue.
This chapter is titled the golden
		
00:25:10 --> 00:25:11
			mean.
		
00:25:12 --> 00:25:17
			And he says here that know that
moderation and steering a middle
		
00:25:17 --> 00:25:24
			course are required and
recommended in all affairs in the
		
00:25:24 --> 00:25:27
			two Arabic words that he uses here
is as if the sword
		
00:25:29 --> 00:25:34
			and I'll ask the muscles, so let's
say like our Walsall dia. And it
		
00:25:34 --> 00:25:39
			is it has become very politically
correct to talk about the Middle
		
00:25:39 --> 00:25:43
			Way in our time. And that
oftentimes people are that
		
00:25:43 --> 00:25:49
			speaking about it for various
reasons. And that not realizing is
		
00:25:49 --> 00:25:54
			that this has been a part of our
deen from the very beginning. This
		
00:25:54 --> 00:25:58
			is not just something that has
been here in the modern world.
		
00:25:58 --> 00:26:01
			This has been a part of our deen
from the very beginning. This is
		
00:26:01 --> 00:26:07
			the essence of our deen. And that
moderation is how he translates
		
00:26:07 --> 00:26:12
			the flawed. And then steering a
middle course is well below
		
00:26:12 --> 00:26:16
			assault. And so the word Walsall
to itself means the middle
		
00:26:17 --> 00:26:20
			Subhanallah we were just speaking
today in Arabic class about the
		
00:26:20 --> 00:26:24
			word Assad in a slightly different
context that the prophesy centum
		
00:26:24 --> 00:26:29
			said, if the Assad ofin
nephropathy, NIS would in my Isha.
		
00:26:31 --> 00:26:33
			And that would translate something
like
		
00:26:34 --> 00:26:42
			that moderation in spending is
half of one's livelihood is half
		
00:26:42 --> 00:26:46
			of wands, that is half of wands.
		
00:26:48 --> 00:26:56
			That that way of living, if you
will, your Maisha is that your
		
00:26:56 --> 00:27:01
			livelihood, it's how you earn your
wealth, it's how you conduct all
		
00:27:01 --> 00:27:08
			of your affairs that require that
money to take care of them. And
		
00:27:08 --> 00:27:13
			that this amazing word, if the sod
comes from a root word apostle,
		
00:27:13 --> 00:27:18
			that it has a number of different
meanings. And this is a very
		
00:27:18 --> 00:27:22
			important word. And the
institution that we have here is
		
00:27:22 --> 00:27:25
			called an mocassin, which comes
from the same root word. And the
		
00:27:25 --> 00:27:32
			word casada. Among the meanings
is, it's to let go to a particular
		
00:27:32 --> 00:27:33
			destination.
		
00:27:34 --> 00:27:38
			But then it's also to that do so
		
00:27:40 --> 00:27:46
			in a manner to go directly there.
And to not that fall short in any
		
00:27:46 --> 00:27:51
			way, and one or other directions.
And it's also about that how you
		
00:27:51 --> 00:27:56
			go. And so that includes at all
it's also relates to your
		
00:27:56 --> 00:28:02
			intention that you make and going.
So it combines between that the
		
00:28:02 --> 00:28:05
			destination, the intention that
you make to go there and how you
		
00:28:05 --> 00:28:09
			actually travel there. And there's
other nuances of this word as
		
00:28:09 --> 00:28:14
			well. And when you take it to the
if Tala form. And then here the
		
00:28:14 --> 00:28:17
			verbal noun is that actually
Assad? Again, this is the same
		
00:28:17 --> 00:28:22
			word that we use in modern and
modern Arabic for economics, which
		
00:28:22 --> 00:28:27
			also indicates something to us
about that part of our theory of
		
00:28:27 --> 00:28:32
			economics beginning in the home
home economics, which relates to
		
00:28:32 --> 00:28:37
			the word itself, economics, even
as we say it in English, and the
		
00:28:37 --> 00:28:42
			importance of having a balanced
approach in terms of how we spend
		
00:28:42 --> 00:28:45
			money. And one of the things that
we're discussing is it's very
		
00:28:45 --> 00:28:50
			different, being economical and
being frugal is very different
		
00:28:50 --> 00:28:55
			than being stingy ly stingy or
miserly. stinginess, miserliness
		
00:28:55 --> 00:28:59
			is that blameworthy? That being
economical, being frugal, making
		
00:28:59 --> 00:29:05
			good decisions, is that actually
encouraged and when it says that
		
00:29:05 --> 00:29:06
			it's Knutsson, Manisha,
		
00:29:08 --> 00:29:14
			it is that important in terms of
our livelihood, how it is that we
		
00:29:14 --> 00:29:19
			spend our money, what we choose to
spend our money on, and that many
		
00:29:19 --> 00:29:22
			of us fall into this trap of
wasting a lot of money. And when
		
00:29:22 --> 00:29:25
			we waste a lot of money, there
won't be blessing in it.
		
00:29:26 --> 00:29:29
			And so you could be a very wealthy
person.
		
00:29:30 --> 00:29:36
			And that you it is still required
of you to that have this trait of
		
00:29:36 --> 00:29:40
			being economical, even if you had
a lot of wealth. And then that
		
00:29:41 --> 00:29:44
			there's again a difference between
that
		
00:29:45 --> 00:29:51
			that being economical and being
stingy. And that difference would
		
00:29:51 --> 00:29:56
			lie in terms of that, when and how
we spend our money.
		
00:29:57 --> 00:30:00
			And when it comes to the
		
00:30:00 --> 00:30:04
			At giving us a cat, giving charity
to people who are in need, hosting
		
00:30:04 --> 00:30:09
			guests and things like that, or
that providing for your family in
		
00:30:09 --> 00:30:13
			a way that they're used to, that
not doing any of these things is
		
00:30:13 --> 00:30:19
			where you verge on get on the
verge of miserliness. As for that,
		
00:30:19 --> 00:30:23
			detaching yourself a little bit,
not wasting your money on
		
00:30:23 --> 00:30:27
			unnecessary things. And that
having a budget that you try to
		
00:30:27 --> 00:30:31
			stick to within reason that's
balanced, and that choosing
		
00:30:31 --> 00:30:34
			carefully how you spend your
money, that's actually a very good
		
00:30:34 --> 00:30:38
			thing. And that it's very
important, this is a part of
		
00:30:38 --> 00:30:42
			maturity, as someone gets older,
they're going to think about
		
00:30:42 --> 00:30:47
			establishing a family, it's very
important to be aware of that how
		
00:30:47 --> 00:30:51
			much it's going to cost to provide
for our family, all of the
		
00:30:51 --> 00:30:53
			different factors that are there.
And that assuming the
		
00:30:53 --> 00:30:57
			responsibility on your shoulder to
take care of that. Anyhow, he's
		
00:30:57 --> 00:31:01
			used it in a different context
here and the idea of the middle
		
00:31:01 --> 00:31:04
			course. So this is also a way that
this word if the solid can be
		
00:31:04 --> 00:31:09
			used, but what he says is, it's
required and recommended in all
		
00:31:10 --> 00:31:13
			affairs. This is a this is one of
the key
		
00:31:15 --> 00:31:18
			principles of how to cinema, Jim,
what Gemma has one of the
		
00:31:18 --> 00:31:21
			hallmarks of that true Islam
		
00:31:22 --> 00:31:27
			is that maintaining that middle
course, and balance is the most
		
00:31:27 --> 00:31:32
			difficult thing to attain. And if
you look at our own selves,
		
00:31:32 --> 00:31:36
			oftentimes, and he's going to
mention a number of ways that we
		
00:31:36 --> 00:31:39
			are supposed to remain balanced,
is that
		
00:31:40 --> 00:31:45
			it's, it's we find ourselves in
one of the two extremes. But where
		
00:31:45 --> 00:31:50
			we want to be is we want to strive
to be in the middle. And he
		
00:31:50 --> 00:31:53
			mentions this hadith of
moderation, deliberation and
		
00:31:53 --> 00:31:57
			graceful manners are one of 25
parts of prophethood, in other
		
00:31:57 --> 00:32:02
			words, is that, that there are
many essential parts of Prophet
		
00:32:02 --> 00:32:07
			These are from them. And these are
things that you find in all of the
		
00:32:07 --> 00:32:09
			different prophets.
		
00:32:11 --> 00:32:15
			And so, then we have this idea, as
he says here, of the two other
		
00:32:15 --> 00:32:19
			extremes, so it is out of
incapacity or neglect, the one
		
00:32:19 --> 00:32:23
			falls short of the middle course
and moderation, while to exceed it
		
00:32:23 --> 00:32:27
			is to be a moderate, and
extravagant. And this is what's
		
00:32:27 --> 00:32:32
			known as tipheret and if rot
tipheret, an effort excessiveness
		
00:32:32 --> 00:32:37
			and remissness are remissness, and
excessiveness. And that these are
		
00:32:37 --> 00:32:42
			things that are not obviously not
desirable. And whether that be
		
00:32:42 --> 00:32:45
			from the standpoint of the
intellect, or from the standpoint
		
00:32:45 --> 00:32:49
			of the sacred law, whether that
means in relation to worship, or
		
00:32:50 --> 00:32:54
			whether that be relation into that
customary things that we do
		
00:32:54 --> 00:32:57
			ordinary activities as he
translates it here. So in all
		
00:32:57 --> 00:33:00
			these different affairs, and this
is again, what we want is this
		
00:33:00 --> 00:33:07
			balance between the intellect in
between the sacred law, and that
		
00:33:07 --> 00:33:12
			both help us to make right
decisions, and the intellect has
		
00:33:12 --> 00:33:15
			to be fueled by the sacred law.
But then the intellect has to be
		
00:33:15 --> 00:33:19
			able to think properly and you
could have weak intellects. Well,
		
00:33:19 --> 00:33:24
			so they know the sacred law, but
their intellect doesn't help them,
		
00:33:24 --> 00:33:29
			apply it properly, that they make
mistakes and application or make
		
00:33:29 --> 00:33:33
			mistakes in their ability to that
know what is right to begin with.
		
00:33:33 --> 00:33:36
			So anyhow, they both go hand in
hand. And this is important in our
		
00:33:36 --> 00:33:39
			religious affairs just as
important and our ordinary
		
00:33:39 --> 00:33:40
			activities,
		
00:33:41 --> 00:33:42
			like Bismillah.
		
00:33:45 --> 00:33:48
			Both are reprehensible and
distasteful in both devotional and
		
00:33:48 --> 00:33:53
			ordinary activities, from both
rational and legal points of view.
		
00:33:54 --> 00:33:58
			God blessed and exalted as he has
shown humanity, the way of the way
		
00:33:58 --> 00:34:03
			to moderation, and the middle way,
is concerned spending, which is
		
00:34:03 --> 00:34:06
			one of the best activities and
personal attributes. He said,
		
00:34:06 --> 00:34:11
			exalted as he, that not your hand
be tied to your neck, nor open it
		
00:34:11 --> 00:34:17
			altogether, lest you sit down,
blamed and regretful, and he said,
		
00:34:17 --> 00:34:20
			exalted to see. And those who,
when they spend are neither
		
00:34:20 --> 00:34:24
			wasteful nor grudging, but stand
firmly between the two. So these
		
00:34:24 --> 00:34:27
			are classic examples of Quranic
examples in relation to spending
		
00:34:28 --> 00:34:32
			of the balance. And again, these
are the two extremes as that there
		
00:34:32 --> 00:34:37
			are some people that are wasteful.
And that is, again, there's a
		
00:34:37 --> 00:34:41
			difference between being generous
and between being wasteful. Just
		
00:34:41 --> 00:34:43
			as there's a difference between
being economical and being that
		
00:34:43 --> 00:34:47
			frugal balance is really what we
want. And then there are some that
		
00:34:47 --> 00:34:51
			are grudging that are on the verge
of being miserly. So you don't
		
00:34:51 --> 00:34:53
			want to be miserly, nor do you
want to be wasteful, you want to
		
00:34:53 --> 00:34:57
			be somewhere in the middle, and
that this is one of the times
		
00:34:57 --> 00:34:59
			where it's actually praiseworthy.
		
00:35:00 --> 00:35:04
			to hold on to money. Whereas in
general, it's good to give out
		
00:35:05 --> 00:35:08
			that what's in excess of your
needs, if you're able to do so if
		
00:35:08 --> 00:35:13
			not, to give out regularly is that
to hold back to find the best way
		
00:35:13 --> 00:35:18
			to put it in place to put it into
wait to find that who was most
		
00:35:18 --> 00:35:25
			deserving of it, until so to that
find pay people or projects to
		
00:35:25 --> 00:35:29
			support that, you know, there's
going to be an increased reward in
		
00:35:29 --> 00:35:32
			doing so it's actually good to
hold back your money for that
		
00:35:32 --> 00:35:37
			purpose. To find someone who's
really in need to find a scholar
		
00:35:37 --> 00:35:41
			who's really in need, or someone
from added bait or someone that
		
00:35:41 --> 00:35:43
			you know, is very righteous, or
someone who's going through an
		
00:35:43 --> 00:35:48
			extremely difficult time. So
especially these areas holding
		
00:35:48 --> 00:35:52
			money to give to these types of
situations, there's an increased
		
00:35:52 --> 00:35:56
			reward in it. But anyhow, that
balance is really what we want.
		
00:35:56 --> 00:35:59
			And then this principle will
differ according to different
		
00:35:59 --> 00:36:02
			people. People that have much less
outwardly it's going to be much
		
00:36:02 --> 00:36:04
			less that they're giving the
balance is going to be different
		
00:36:04 --> 00:36:07
			from them outwardly, as opposed to
people who have a lot more.
		
00:36:12 --> 00:36:15
			All praiseworthy attributes and
activities should be judged
		
00:36:15 --> 00:36:18
			according to this rule, to go into
this in detail would be too
		
00:36:18 --> 00:36:21
			lengthy. So we will give only a
few examples,
		
00:36:22 --> 00:36:27
			liberality and spending or one
instance about which you have just
		
00:36:27 --> 00:36:30
			heard with God, the Exalted says,
		
00:36:31 --> 00:36:34
			X access and moderation here
amount to squandering and
		
00:36:34 --> 00:36:40
			wastefulness and God likes not the
wasting in greed, wasteful. Well,
		
00:36:41 --> 00:36:44
			and God likes not the wasteful
while on the other hand
		
00:36:44 --> 00:36:49
			insufficiency and neglect amount
to avarice and greed. And the
		
00:36:49 --> 00:36:53
			miser is remote from both God the
Exalted and for men. So this is
		
00:36:53 --> 00:36:59
			one we already talked about where
that generosity is actually that A
		
00:37:00 --> 00:37:06
			is all virtues, actually, that lie
in the middle. And there's two
		
00:37:06 --> 00:37:11
			extremes on either side. So here
the virtue is generosity, and
		
00:37:11 --> 00:37:16
			there's two extremes. On one side,
you have stinginess, miserliness,
		
00:37:16 --> 00:37:20
			on the other side, you have that
extravagance in wastefulness.
		
00:37:20 --> 00:37:25
			Generosity is actually somewhere
in the middle. And generosity is a
		
00:37:25 --> 00:37:29
			trait of heart, you could actually
have someone who's extremely
		
00:37:29 --> 00:37:33
			generous, who actually doesn't
have a lot of wealth. It's because
		
00:37:33 --> 00:37:37
			just how they are, that's their
state, and that the reality of the
		
00:37:37 --> 00:37:42
			trait is in the heart. And then
everything that they do outwardly
		
00:37:42 --> 00:37:45
			is based upon that strain on the
on that trait. And so you can have
		
00:37:45 --> 00:37:48
			an extremely generous person who
actually only has a little bit.
		
00:37:49 --> 00:37:55
			And you could have that extremely
miserly person who has a lot in
		
00:37:55 --> 00:37:59
			give some of that wealth. It both
of them are possibilities, but
		
00:37:59 --> 00:38:03
			well, we want us to be in the
middle. Generosity is a meet is
		
00:38:03 --> 00:38:08
			where you're not wasteful. And
wastefulness could be that just
		
00:38:08 --> 00:38:13
			doing too much. When it's not
needed. Or there's too Calif,
		
00:38:13 --> 00:38:17
			you're just it's been forced, and
you get so much food, no one's
		
00:38:17 --> 00:38:20
			going to eat it, you don't have
any plan to give it to people that
		
00:38:20 --> 00:38:24
			are in need, in which the food is
wasted. That's not a good thing.
		
00:38:25 --> 00:38:32
			So to unnecessarily go out of your
way for something is or that to
		
00:38:32 --> 00:38:38
			spend your wealth on an unlawful
ways. You spend a lot of wealth
		
00:38:38 --> 00:38:44
			but there's, it's unlawful. And so
in this regard to are some of
		
00:38:44 --> 00:38:47
			these weddings that people have in
these enormous amounts of money
		
00:38:48 --> 00:38:52
			that people spend on halls and
meditation, this and that, and
		
00:38:52 --> 00:38:57
			1000s and 1000s and 1000s of
dollars. And while there's nothing
		
00:38:57 --> 00:39:01
			wrong with having a nice
celebration, that it would be
		
00:39:01 --> 00:39:05
			great that if when people think
about these things that maybe they
		
00:39:05 --> 00:39:09
			actually make a fundraiser as part
of their wedding a fundraiser for
		
00:39:09 --> 00:39:12
			a cause. Or they give a portion of
money to the poor, or something
		
00:39:12 --> 00:39:15
			like this would be beautiful
customs. If people started doing
		
00:39:15 --> 00:39:19
			things like this, where is that
you can still have fun, you can
		
00:39:19 --> 00:39:23
			still celebrate, and you can do so
moderately. It doesn't have to be
		
00:39:23 --> 00:39:27
			over the top. And then another
example of this extravagance and
		
00:39:27 --> 00:39:30
			when people start competing with
each other, someone gets a certain
		
00:39:30 --> 00:39:34
			type of house or this person has
to outdo them, or a certain type
		
00:39:34 --> 00:39:37
			of car and someone has to outdo
them too much. And then likewise,
		
00:39:37 --> 00:39:41
			there's a number of examples that
are more well known when it comes
		
00:39:41 --> 00:39:45
			to miserliness. All both of these
are extremes. Generosity is
		
00:39:45 --> 00:39:46
			somewhere in the middle.
		
00:39:47 --> 00:39:48
			Not in the next one.
		
00:39:50 --> 00:39:54
			Again, courage is a praiseworthy
quality and commendable behavior,
		
00:39:54 --> 00:39:58
			however, in moderation turns it
into recklessness and unnecessary
		
00:39:58 --> 00:39:59
			risk taking where
		
00:40:00 --> 00:40:05
			insufficiency turns into cowardice
and disgrace. Okay. So also
		
00:40:05 --> 00:40:08
			courage, sometimes we think of
courage is just as great virtue in
		
00:40:08 --> 00:40:11
			is a great virtue, but it's
actually a balance between two
		
00:40:11 --> 00:40:17
			extremes, sometimes is that it's
on the verge of being reckless.
		
00:40:18 --> 00:40:21
			And that what's the other one? He
says recklessness and what else?
		
00:40:22 --> 00:40:26
			unnecessary risk taking
unnecessary risk taking. If it's
		
00:40:26 --> 00:40:30
			unnecessary risk, why do it that's
not courage.
		
00:40:31 --> 00:40:35
			So, courage is somewhere in the
middle. And on the other side,
		
00:40:35 --> 00:40:39
			where there's cowardice. And what
they say is, even the courageous
		
00:40:39 --> 00:40:41
			person still might fear.
		
00:40:43 --> 00:40:47
			But they have strength of heart in
that moment, where they need to
		
00:40:47 --> 00:40:51
			rise up and do something, whether
something needs to be said,
		
00:40:52 --> 00:40:54
			whether something needs to be
done, whether there's a stance
		
00:40:54 --> 00:40:59
			that needs to be taken, whether
whatever is the case, is that they
		
00:40:59 --> 00:41:05
			can get beyond their fear and
respond in a courageous way in
		
00:41:05 --> 00:41:06
			that moment.
		
00:41:07 --> 00:41:11
			Whereas the coward Joban is their
heart is like cheese. Joven is
		
00:41:11 --> 00:41:17
			soft. And it's just it, they're
not able to, they just cower away
		
00:41:17 --> 00:41:20
			from that moment where they need
to stand strong.
		
00:41:21 --> 00:41:25
			And so courage is in the middle of
those two. You don't want to have
		
00:41:25 --> 00:41:29
			cowardice, cowardice, you don't
want to that not be able to rise
		
00:41:30 --> 00:41:33
			to the occasion in the moment when
you need to do so. But you don't
		
00:41:33 --> 00:41:36
			want to be reckless, you don't
want to take unnecessary risk. And
		
00:41:36 --> 00:41:40
			so that there are many examples of
people taking that unnecessary
		
00:41:40 --> 00:41:46
			risk. It could be that the way
that some people drive were that
		
00:41:46 --> 00:41:52
			they're just out of control. They
drive so fast that customarily, if
		
00:41:52 --> 00:41:55
			they did need to stop or something
like that, that they could put
		
00:41:55 --> 00:42:00
			themselves in danger. That's not
courage. Okay, that's
		
00:42:00 --> 00:42:03
			recklessness, and then it actually
differs for each person and
		
00:42:03 --> 00:42:08
			differs upon the thing. So what is
cowardice for one person is not
		
00:42:08 --> 00:42:10
			necessarily cowardice for someone
else, or what is reckless for one
		
00:42:10 --> 00:42:13
			person not necessarily reckless
for someone else, that if you have
		
00:42:13 --> 00:42:18
			like a trained horseback rider,
that is that galloping very
		
00:42:18 --> 00:42:22
			quickly for them, right? That's,
you know, that's obviously
		
00:42:22 --> 00:42:25
			perfectly fine, because they're
trained. But if you have a novice
		
00:42:25 --> 00:42:30
			who just gets on there, and it's
not necessarily a lack of courage,
		
00:42:30 --> 00:42:33
			if they don't start galloping
right away, because they're not
		
00:42:33 --> 00:42:38
			trained yet. They go at their pace
until they learn how to that
		
00:42:38 --> 00:42:42
			gallop, and so forth and so on.
These are just two small examples,
		
00:42:42 --> 00:42:48
			and there's many, many others that
that you could mention. But again,
		
00:42:48 --> 00:42:53
			what is praiseworthy is the
balance in between. Okay.
		
00:42:55 --> 00:43:00
			Humility is also praiseworthy, but
when excessive, it turns into
		
00:43:00 --> 00:43:01
			obscene quences
		
00:43:02 --> 00:43:07
			up sequences and humiliation, and
when insufficient into arrogance
		
00:43:07 --> 00:43:11
			and vanity, the same applies to
modesty which in itself is
		
00:43:11 --> 00:43:15
			exceedingly praiseworthy. Yeah.
When excessive it becomes
		
00:43:15 --> 00:43:20
			femininity, and weakness. And when
insufficient, boorishness and
		
00:43:20 --> 00:43:21
			ineptness.
		
00:43:22 --> 00:43:25
			Okay, gone. Yeah, actually, yeah,
no, hold on.
		
00:43:27 --> 00:43:31
			Okay, so humility is also
praiseworthy. But when excessive
		
00:43:31 --> 00:43:36
			it turns into obsequiousness and
humiliation, and when insufficient
		
00:43:36 --> 00:43:42
			into arrogance, and vanity, so,
normally we speak of humility as
		
00:43:42 --> 00:43:46
			the opposite of arrogance, which
it is, but even in the virtue of
		
00:43:46 --> 00:43:51
			humility itself, it is a balance
between two extremes. And on one
		
00:43:51 --> 00:43:55
			hand is that it's where that you
are just humiliating yourself. The
		
00:43:55 --> 00:43:59
			believer doesn't humiliate
himself. You are supposed to carry
		
00:43:59 --> 00:44:03
			yourself with Sakina and wakad
with tranquility and indignity,
		
00:44:04 --> 00:44:08
			and look at these beautiful words
Sakina. tranquillity but it comes
		
00:44:08 --> 00:44:13
			from this word sukoon, which is
actually stillness.
		
00:44:14 --> 00:44:18
			So meaning when you're in public,
is that it's good to carry
		
00:44:18 --> 00:44:22
			yourself with stillness is that
you're not riled up easily
		
00:44:23 --> 00:44:27
			by someone's rude to you. You know
how to deal with that you're very
		
00:44:27 --> 00:44:31
			calm and patient, and you know how
to respond to them. Someone
		
00:44:31 --> 00:44:34
			challenges you, you don't just
cower away from a challenge,
		
00:44:34 --> 00:44:39
			you're still you know, how to
respond to that person. Is that in
		
00:44:39 --> 00:44:42
			a situation where things are
getting intense that you need to
		
00:44:42 --> 00:44:46
			respond in some way? You have
stillness allows you to do what is
		
00:44:46 --> 00:44:49
			right, just as you have dignity.
		
00:44:50 --> 00:44:55
			And the source of our dignity is
in the knowledge that
		
00:44:57 --> 00:44:59
			our pride lies in our servitude to
		
00:45:00 --> 00:45:03
			Allah, we're not proudful in terms
of thinking we're better than
		
00:45:03 --> 00:45:08
			other people. But our is, our
honor is in that we are servants
		
00:45:08 --> 00:45:13
			of Allah. And the source of our
dignity is in that Allah to Allah
		
00:45:13 --> 00:45:16
			has blessed us with Allah, Allah
and Allah Muhammad Rasul Allah.
		
00:45:17 --> 00:45:21
			That's the source of our as of our
honor, is that we are people of
		
00:45:21 --> 00:45:22
			belief.
		
00:45:23 --> 00:45:26
			And we believe when we walk out in
public is that what we have been
		
00:45:26 --> 00:45:29
			given? Obviously, from nothing
that we've done, but what we have
		
00:45:29 --> 00:45:34
			been given is the best thing you
could possibly be given. There's
		
00:45:34 --> 00:45:35
			no greater gift of all.
		
00:45:36 --> 00:45:39
			And there's a lot more that could
be said about that. But dignity
		
00:45:39 --> 00:45:43
			and tranquility. This is how we're
supposed to care ourself in
		
00:45:43 --> 00:45:45
			public, our teachers,
		
00:45:46 --> 00:45:50
			when we're studying, used to drill
this into us Sakina and Wilcox
		
00:45:50 --> 00:45:51
			Akina and,
		
00:45:52 --> 00:45:55
			and there are a number of things
that take you outside of both of
		
00:45:55 --> 00:45:59
			these states, in terms of how you
carry yourself many imbalances
		
00:45:59 --> 00:46:03
			that manifests in different ways.
But this is the basic principle.
		
00:46:04 --> 00:46:07
			And he said the same applies to
modesty, which in itself is
		
00:46:07 --> 00:46:11
			exceedingly praiseworthy, yet
excessive when it becomes
		
00:46:11 --> 00:46:14
			effeminacy and a weakness in when
insufficient,
		
00:46:15 --> 00:46:24
			boorishness and ineptness. Okay,
and so, again, modesty is that
		
00:46:25 --> 00:46:31
			it's a balance. And sometimes when
you need to rise to the call, and
		
00:46:31 --> 00:46:35
			you're just so embarrassed to do
it, we have to learn to overcome
		
00:46:35 --> 00:46:35
			that.
		
00:46:36 --> 00:46:41
			And that, especially, as well, for
example, and things in terms of
		
00:46:41 --> 00:46:45
			like public speaking, naturally,
some people are embarrassed or shy
		
00:46:45 --> 00:46:46
			away from public speaking.
		
00:46:48 --> 00:46:54
			But is it it's good to accustom
yourself to speaking in public and
		
00:46:54 --> 00:47:00
			getting over that. And it's fine
at first, it happens to people,
		
00:47:00 --> 00:47:04
			but to plague you and have you not
be able to get over it, even
		
00:47:04 --> 00:47:07
			though that it's one of the things
that people actually fear the most
		
00:47:08 --> 00:47:11
			is public speaking, sometimes
there's some people fear public
		
00:47:11 --> 00:47:17
			speaking more than death. But you
it's good to get over that.
		
00:47:18 --> 00:47:20
			Or that in terms of,
		
00:47:21 --> 00:47:29
			like, being too shy to pray in
public, or being too shy to that
		
00:47:29 --> 00:47:33
			put a bully in their place, or
being too shy to,
		
00:47:35 --> 00:47:39
			you know, tell someone something
is wrong. That's not, that's not
		
00:47:39 --> 00:47:45
			religious shyness. Right. That's
actually blameworthy shyness. That
		
00:47:45 --> 00:47:50
			religious shyness relates to this
balance in terms of that how you
		
00:47:50 --> 00:47:53
			carry yourself, being very careful
about the words that you say,
		
00:47:53 --> 00:47:58
			that's a part of modesty, shying
away from foul language, and to
		
00:47:58 --> 00:48:01
			the extent that some of those who
really implemented this character
		
00:48:01 --> 00:48:06
			trait, say no, I'm a bit I'm
disease, used to not use the word
		
00:48:06 --> 00:48:10
			for gonna have to use it for what
he didn't use. He wouldn't say the
		
00:48:10 --> 00:48:14
			word armpit. He would say, what's
under the arm.
		
00:48:15 --> 00:48:18
			Because he didn't want to
pronounce the word armpit that it
		
00:48:18 --> 00:48:23
			was just too little bit that
uncouth in his book, is that he
		
00:48:23 --> 00:48:25
			used to use a word like Under
Armour, literally that which is
		
00:48:25 --> 00:48:30
			under the arm, let alone other
parts of the body. Other things
		
00:48:30 --> 00:48:33
			the writers don't speak like this.
they shy away from it, or in terms
		
00:48:33 --> 00:48:37
			of what they show, in terms of the
body and so forth and so on, and
		
00:48:37 --> 00:48:41
			how they carry themselves that is
praiseworthy. Hyah and the source
		
00:48:41 --> 00:48:46
			really of modesty is that for both
men and women, is before Allah,
		
00:48:46 --> 00:48:50
			Allah gelato. And so it's that for
both men and women to both be
		
00:48:50 --> 00:48:54
			modest can let's just take one
more little section here, this is
		
00:48:54 --> 00:48:59
			a longer chapter. So we will
finish up the second part. Next
		
00:48:59 --> 00:49:01
			week, we'll just take this last
section here.
		
00:49:03 --> 00:49:07
			Lastly, good humor and
cheerfulness, too much leads to
		
00:49:07 --> 00:49:10
			fascist SNESs and triviality,
while too little leads to
		
00:49:10 --> 00:49:15
			offensiveness and estrangement.
Other trades can be gauged in the
		
00:49:15 --> 00:49:18
			same manner. The same principle
applies to daily activities such
		
00:49:18 --> 00:49:23
			as sleep, food, clothes, and so
on. One must always take the
		
00:49:23 --> 00:49:28
			middle way for both extremes, and
for both extremes are blameworthy.
		
00:49:28 --> 00:49:32
			Okay. So be sure in Russia he
translated here as good humor and
		
00:49:32 --> 00:49:39
			cheerfulness. What is that one in
here is a balance. So it's good,
		
00:49:39 --> 00:49:43
			to be light hearted. It's good to
be cheerful, it's good to smile.
		
00:49:44 --> 00:49:48
			It's good to be easygoing, it's
good to be agreeable. We've taken
		
00:49:48 --> 00:49:51
			some of this before. These are all
good things. It's good to have
		
00:49:51 --> 00:49:57
			friends and to be a social person.
These are all good things, but
		
00:49:57 --> 00:49:59
			it's balance. Okay, when these
		
00:50:00 --> 00:50:06
			Things get in on one extreme when
they then when they become that
		
00:50:07 --> 00:50:09
			when they when they go to excess.
		
00:50:11 --> 00:50:11
			That
		
00:50:13 --> 00:50:14
			this is where
		
00:50:15 --> 00:50:20
			it leads to that traits like
virtuousness and triviality, where
		
00:50:20 --> 00:50:25
			that everything becomes a joke or
someone just can't control
		
00:50:25 --> 00:50:29
			themselves. They're just laughing
all of the time and that you see
		
00:50:29 --> 00:50:33
			this a lot, especially in like
WhatsApp
		
00:50:34 --> 00:50:37
			chats where a little bit of
lightheartedness, a little bit of
		
00:50:37 --> 00:50:41
			joking is fine, but sometimes Yala
teeth, it just gets joke after
		
00:50:41 --> 00:50:45
			joke. And it just, it gets to be
too much, right.
		
00:50:46 --> 00:50:51
			And you have to be careful, right?
By doing it too much, because
		
00:50:51 --> 00:50:54
			sometimes actually, people will
get offended. And you have to be
		
00:50:54 --> 00:50:58
			very careful, we're joking with
people too much. Because sometimes
		
00:50:58 --> 00:51:02
			there's a little bit of truth
behind the joke. And you're
		
00:51:02 --> 00:51:05
			suddenly almost like stabbing
someone while you're laughing. And
		
00:51:05 --> 00:51:08
			you'd be surprised some people
actually laugh. But then deep
		
00:51:08 --> 00:51:12
			down, you've actually hurt them.
They're in pain. So you have to be
		
00:51:12 --> 00:51:16
			careful, you have to be careful
and find that balance of proper,
		
00:51:16 --> 00:51:21
			tasteful lightheartedness. And
then also, the other extreme, is
		
00:51:21 --> 00:51:26
			also blameworthy, wear, that you
just you're almost like a cold
		
00:51:26 --> 00:51:30
			person, you are offensive in a
different sense that you are
		
00:51:30 --> 00:51:35
			strange people, people feel like
you're so distant, because you're
		
00:51:35 --> 00:51:38
			just not there with them. You're
not, you're smiling, you're not
		
00:51:38 --> 00:51:43
			cheerful, right? That's another
extreme. And, you know, again,
		
00:51:43 --> 00:51:47
			that this differs from person to
person. And from situation to
		
00:51:47 --> 00:51:48
			situation.
		
00:51:49 --> 00:51:53
			That, generally speaking, is that
when we're with friends, when
		
00:51:53 --> 00:51:54
			we're at home,
		
00:51:55 --> 00:51:59
			that a man with his family or a
wife with her family, is that
		
00:51:59 --> 00:52:03
			there should be a nice, beautiful,
that spirit at home, where there's
		
00:52:03 --> 00:52:06
			a little bit of, you know,
laughter, there's light
		
00:52:06 --> 00:52:11
			heartedness that both spouses are
approachable. And that's, that's a
		
00:52:11 --> 00:52:14
			good thing. When you're around
friends, it's the same thing. But
		
00:52:14 --> 00:52:17
			balance is really key. Sometimes
you're a little bit serious. And
		
00:52:17 --> 00:52:21
			you have times where you even pray
together, you do invocations
		
00:52:21 --> 00:52:23
			together, and things like that.
And then you have other times
		
00:52:23 --> 00:52:27
			where you laugh, and you joke
together within limits. And then
		
00:52:28 --> 00:52:30
			you have times where you're
talking about normal things you're
		
00:52:30 --> 00:52:34
			planning together, you're talking
with the kids together, whatever
		
00:52:34 --> 00:52:40
			it might be, but balance is really
what what is desirable. And there
		
00:52:40 --> 00:52:44
			are some exceptions of what is
meant by an exception here that it
		
00:52:44 --> 00:52:46
			applies slightly different to some
people.
		
00:52:47 --> 00:52:52
			There are some people that will be
more serious, because as they're
		
00:52:52 --> 00:52:55
			focused on something like a
student of knowledge, a student of
		
00:52:55 --> 00:52:58
			knowledge you can expect from a
student of knowledge, what you'd
		
00:52:58 --> 00:53:03
			expect from a friend, and a
student of knowledge needs to be
		
00:53:03 --> 00:53:08
			more focused, they need to use
their time very well. And that
		
00:53:08 --> 00:53:11
			sometimes in passing that, if they
don't take the time to that,
		
00:53:12 --> 00:53:16
			to be with you and to be as
cheerful as you might want them to
		
00:53:16 --> 00:53:19
			be, in a sense, they're excused
because the balance for them is a
		
00:53:19 --> 00:53:24
			little bit different. They have
to, really, that focus on their
		
00:53:24 --> 00:53:28
			studies into manage their time
well, or they're not going to
		
00:53:28 --> 00:53:32
			achieve that in their studies. So
balance is really what we want.
		
00:53:32 --> 00:53:35
			And that balance, again, is
different for different people.
		
00:53:35 --> 00:53:39
			And we have to recognize that we
have to have an except from have
		
00:53:39 --> 00:53:44
			realistic expectations from
different people is is really the
		
00:53:44 --> 00:53:47
			point here. And then this amazing
thing that he says here is that
		
00:53:48 --> 00:53:52
			other traits can be gauged in the
same manner. The same principle
		
00:53:52 --> 00:53:58
			applies to daily activities such
as sleep balance, you don't try to
		
00:53:58 --> 00:54:01
			just cut back on your sleep and
I'm gonna sleep two hours a day.
		
00:54:01 --> 00:54:06
			But then to sleep 10 hours a day
is too much. So see how much your
		
00:54:06 --> 00:54:10
			body needs, get a good night's
rest, make the intention to
		
00:54:10 --> 00:54:14
			worship Allah in Hollis. And if
you want to cut back on your sleep
		
00:54:14 --> 00:54:19
			cut back slowly, little by little
food, same thing. This differs for
		
00:54:19 --> 00:54:23
			different people in different
times. Balance is what we want,
		
00:54:23 --> 00:54:29
			sleep food, clothes and so on. The
same principles apply apply to
		
00:54:29 --> 00:54:32
			that all of our different states
and again, these are books of
		
00:54:32 --> 00:54:37
			action. And what we want to really
do is to sit down into think about
		
00:54:37 --> 00:54:41
			our different states. How am I in
relation to food? How am I in
		
00:54:41 --> 00:54:45
			relation to clothes? How so
there's imbalances and all of
		
00:54:45 --> 00:54:50
			these things. If you're spending
1000s and 1000s of dollars, on new
		
00:54:50 --> 00:54:55
			clothes all of the time and every
season you're buying magazines to
		
00:54:55 --> 00:54:58
			see what the people are wearing
what is in for that season, and
		
00:54:58 --> 00:54:59
			your clothes are fine
		
00:55:00 --> 00:55:03
			But you have to just buy the new
styles to be in for that season is
		
00:55:03 --> 00:55:06
			going to change in the spring. And
then the following fall that
		
00:55:06 --> 00:55:10
			you've given all your clothes, and
that's a little bit much, right
		
00:55:10 --> 00:55:13
			but dressing nicely in certain
occasions, how could that is
		
00:55:13 --> 00:55:16
			there's nothing wrong with that.
And Allah Tada loves to see the
		
00:55:16 --> 00:55:19
			trace of his blessings on his
servant. But again, what's
		
00:55:19 --> 00:55:23
			understood was that his balance is
balance. And again, this differs
		
00:55:23 --> 00:55:27
			for different people. And the same
thing goes with the cars that we
		
00:55:27 --> 00:55:30
			buy with the houses that we live
in, and so forth, and so on. And,
		
00:55:30 --> 00:55:33
			again, there's nothing wrong with
having nice things, you have to
		
00:55:33 --> 00:55:37
			just give shortcode to Allah data.
And that balance differs according
		
00:55:37 --> 00:55:41
			to the different people, but we
want to maintain a balance in
		
00:55:41 --> 00:55:46
			every aspect of our life. And that
we should know that the Middle Way
		
00:55:46 --> 00:55:51
			is always the best. He's going to
give us an amazing principle here
		
00:55:51 --> 00:55:56
			next week, in terms of what to do
and we don't know what's best in
		
00:55:56 --> 00:55:59
			any given situation. On What side
do we err
		
00:56:00 --> 00:56:03
			that's a very fact very practical,
very beautiful. We'll come back to
		
00:56:03 --> 00:56:06
			that meeting later as next week.
May Allah have adequate data give
		
00:56:06 --> 00:56:10
			us Tofik plus has to be people of
the Middle Way. Less has to be
		
00:56:10 --> 00:56:13
			people who and all the different
things that we do everything that
		
00:56:13 --> 00:56:16
			manifests from us outwardly in in
religion, all the good traits of
		
00:56:16 --> 00:56:19
			character mulata give us the
greatest portion of them. It was
		
00:56:19 --> 00:56:22
			to find that middle ground may
love to accept us as we are
		
00:56:22 --> 00:56:26
			forgive us of all of our sins,
accept all of our good deeds, and
		
00:56:26 --> 00:56:29
			to bless us to be able to travel a
path where by which it leads to
		
00:56:29 --> 00:56:32
			knowledge of whom subhanho wa
Taala and love of Him and love of
		
00:56:32 --> 00:56:35
			his prophet and loving for his
sake. Subhanallah data, may Allah
		
00:56:35 --> 00:56:38
			to add of us if they come out
who's in Khartoum and in mode,
		
00:56:38 --> 00:56:42
			also a lot I seen him her maiden
while I do sabe Saddam Al hamdu
		
00:56:42 --> 00:56:43
			Lillahi Rabbil Alameen