Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #20

Yahya Rhodus
AI: Summary ©
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.
AI: Transcript ©
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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

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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

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thorn that they're pricked by.

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So you're walking, pricked by a thorn, except that it is a means

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for Allah to Allah to atone for their sins.

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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,

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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.

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And in another Hadith, mammon, musty minions is also in Behati.

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You Cebu other there is no Muslim that will be afflicted by any

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hardship. Illa had the low annual Hatha Yoga camera to hard to work

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with Shesha

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except that ALLAH to Allah will, that relieves him and forgive him

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of his sins, the way that leaves fall from trees.

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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

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do so. So this is one of the spiritual meanings that we can

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reflect upon when we see leaves falling off trees, is that any

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difficulty we go through, is that Allah will forgive our sins into

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literally, that take them take our sins away from us, and they will

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fall away that they fall from the leaves of trees fall.

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And then we get into the Hadith. And this gives us hope.

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And this is you see this a lot of the righteous especially towards

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the end of their lives go through immense tribulations.

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Either Sabha cattle abdomen Allah Haman Zita tune lemmya Lemme yerba

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lo hobby am Allah.

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If that is that been preordained, predestined for a servant to

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attain a great rank with Allah, that he's unable to attain through

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his actions. ypt Allah Hello, he just said, Allah will try him in

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his physical body, or family, or in his wealth ofI wallet, or in

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his son, or one of his children filma sub bateau, then he will

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grant him patients give allow him and bless him to be patient

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regarding it, had Yorba Linda Holman, Zillah de Sebata Ramona,

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until he will then reach the station that was predestined for

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him to attain.

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We ask Allah awful lot in gentleness, we don't want Allah to

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try us in any of the ways mentioned not in our own physical

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body, not in our wealth, let alone in our children. But if this does

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happen, that sometimes that this is a good sign that Allah to Allah

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wants us to attain that some rank, and that we're not able to attain

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it by anything that we can do, other than being patient with the

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situation that we go through.

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And what amazing perspective and this is why it's so important that

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everything that comes our way while we have divine decree is

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that we have to respond to it with submission. May Allah give us

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Tofik, it's very easy to speak about a very difficult in the

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moment to actually do.

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And in that moment, is that when you submit to the Divine Decree,

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and you're at least patient better yet content, you are in a state of

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perpetual worship.

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That's a bad, it's worship.

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And you can attain through that worship, that what you can't

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attain with your other actions.

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And that when you that, think about young people, sometimes

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young people go

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Through enormous tribulations in their, in their,

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in their health. And, you know, this is the first thing that came

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to my mind when one of my

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very, very dear friends said your son mccannon when he was afflicted

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with his condition, the very first thing of course after shock in

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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

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