Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #22
AI: Summary ©
AI: Transcript ©
We will continue our study of these blessed
Hadith,
So Abu Huraira narrates that a man
and that we come to know in
another narration
that, who this Sahabi actually was.
There's difference of opinion. Some of them say
it was jaria
ibn Qudam Asadi.
So he comes to the prophet, either him
or according to other narrations someone else,
and he says to the Prophet
give me advice.
And the Prophet responds to his question
by saying,
la tardab,
do not become
angry.
That's the literal translation, and we'll see what
the scholars have said about the potential meanings
that of these words of the prophet.
So he said multiple times, oh, my sonja
of Allah, give me advice. Oh, my sonja
Allah, give me advice.
And the prophet continued to respond to him
by saying,
do not become angry. Do not become angry.
And the scholars consider this hadith
to be from the Jawami Al Kalem,
from the
comprehensive words of our Prophet sallallahu alaihi wa
sallam,
the general meaning of which is to pack
abundant meaning
in very concise expressions,
and the
great Imam al Bukhari
that says about the Joamir Qalam that it
reached him that the Joamir Kalim were as
follows.
Is that Allah gathers
that many different meanings
that were a part of
other revelations
previously
in the divine revealed books and gather them
together
for in the prophetic words in very a
short expression or 2.
And so
this is essentially
that a summary of prophetic wisdom then when
we talk about the juwami al kalem
and what a great blessing it is to
have rasulullah sallallahu alaihi sallam
that speak very concise words
whereby which then that you can extract so
many different meanings.
And if you think about this in terms
of their impact upon your heart,
that when those meanings strike the heart,
is that
it's not just commensurate with the brevity of
the words
also the light that comes to your heart
expands as well
The meanings expand,
the light expands,
and all of the other realities of listening
to these words of the prophet
expand.
And this is why it's so important to
you by way of intention, 1st and foremost,
to open our hearts to the words of
the Rasool, sallallahu alaihi wasallam.
And we use his words as the standard
that we have to live up to.
It's very easy to
quote these ahadith. It's very easy to translate
these ahadith.
What is hard is to put them into
practice.
You Allah.
How many times have we heard this hadith?
And how many times knowing that we've heard
this hadith, have we failed
to put this hadith into practice?
And in another narration,
there is
a slight addition
is that one of the the companion who
asked the prophet, sallallahu alaihi wasallahu alaihi wasallam,
for this advice, he says, say to me
a word that will benefit me.
And then look what he asked the prophet
and be brief,
be concise
so that I can understand it,
which is amazing to think about this, that
the the companions
that that wanted something that they could take
home and put into practice easily.
And that what might appear at first glance
to be bad
really indicates
the avidness of that companion to put the
prophetic words into practice and that were the
prophet to be lengthy, he feared not being
able to put all the device,
making that a part of his life.
So the scholars have said that this could
mean
a number of different meanings.
And that the first meaning is when the
prophet says,
do not become angry
is that it is as if that the
prophet is saying
that be weary
of the causes of anger or try to
avoid
the causes of anger
Whereas another opinion says
that
it's as if the Prophet is saying by
saying do not become angry,
Do not do what anger is calling you
to.
And has an entire book
whereby which he treats
anger,
avarice,
and then,
where he treats, excuse me, he treats anger
and then he that,
treats,
that contempt
and that everything that leads after that.
Because that that what happens is if someone
becomes angry
and they don't have the ability to unleash
their anger, they keep it in.
And when they keep it in is that
the Agadab anger that it turns to Hekat,
and Hekat is rancor,
or that you could even say that it
is hatred.
And then if you have rancor in your
heart for people,
it easily leads to Hassid,
which is envy.
And so imam algazali treats all 3 of
those vices together
and, links them
in a certain way so that we can
understand what underlies
this particular disease or diseases of heart.
And so that he goes into great detail
about
all of the various reasons that people become
angry.
And it's only when that you treat each
one
1 by 1 will you truly
be able to overcome
the clutch of anger and having it drag
you into doing something that is reprehensible in
the sacred law.
And I believe that we clarified
last week
that when we talk about anger, it means
here blameworthy anger, of course.
Anger, there's no doubt, there's a wisdom in,
Allah Subha'ala,
making the human being disposed to anger.
If you need to protect yourself and you
don't have anger, how on earth how earth
are you going to protect yourself? There's a
divine wisdom in anger,
But what we need to do is temper
our anger
and to get angry for the right reason,
at the right person, at the right time,
to the right degree, in the right way,
and all of these other considerations.
We need to think through how and when
and why and we get angry.
And ultimately, finding that balance as was just
described is one of the most hardest things
of all. But the point is not to
remove anger from you completely.
It's to temper your anger and balance your
anger so you get angry for the right
reasons and then all of the previous ways
mentioned.
But when we are speaking of it now
as a vice, oftentimes that we have to
tip the scale in the other direction until
we can get a hold of it, and
then we can find where that balance really
lies.
And so when the prophet says here, do
not become angry, doesn't mean that there's not
a legitimate and even praiseworthy time to become
angry because there is.
It means that
the negative reasons for which we become angry,
For instance, if someone
is an arrogant person
and someone else
tries to get in when this happens all
the time. You're driving
and someone's a very arrogant person and someone
tries to slip in in front of them
in the sense of, don't you know who
I am?
And someone gets cut off by someone, then
it's very easy for them to lash out
or sometimes very small infractions or even misunderstandings.
If someone is
that a person of arrogance, they're prone
to unleashing
uncontrollable anger upon people. And there's a number
of other that causes of anger, if you
will, as well. And so that some scholars
say is that this hadith is that prohibiting
us from
letting the many causes of anger
lead to our anger,
for lead to us being angry for the
wrong reason,
or that according to the other meaning
is that we know that when we become
angry, we become imbalanced.
And has
much more control over us when we are
angry than impose as opposed to when we
are mild and calm.
As we say, calm, cool,
and collective.
And so there's a number of things that
could happen when we become angry and may
Allah forgive us for all of the mistakes
that we make when we become angry
that we might say things that we regret
later. We might make decisions that we regret
later. We might do things that we regret
later. We might physically hurt someone when we
shouldn't have taken that particular measure in that
particular instance. There's a long list of things
that happen
that
result from our anger when it is not
balanced.
Instead as if the prophet is saying, by
saying, do not become angry, I e, do
not let your anger get the best of
you and to do something that is prohibited
in the Sharia of Sayyidina Muhammad sallallahu alaihi
wa sallam
And that in this instance when the prophet
sallallahu alaihi wa
sallam
responded to him multiple times,
His request once,
twice, and even a third time. The prophet
was emphasizing the importance of
this particular piece of advice,
and in general that we know the prophet
used to do this. He used to repeat
things 3 times
so his words would be easy to comprehend.
And when he used to speak, he used
to speak very deliberately,
and he would speak slowly.
His words were easy to comprehend.
He would speak in a way where it
was very easy to tell the second idea
from the first idea
because
that he would speak in a way that
he would finish an idea and then move
on to the next. His words
were easily comprehensible
and that in this particular instance it was
as a result of being asked multiple times
and that there is this sense as well,
potentially,
that maybe at first the companion thought that
he actually wanted a little bit more even
though according to other narration, he asked him
to be concise,
meaning, like, kind of like that's it. But
what we learned from that is and we
came,
this comes in another narration as well in
the collection of Muhammad
that the Sahabi that asked for the Prophet
to advise him said that I reflected
upon what the Prophet said, sallallahu alaihi wa
sallam, I ila tardab, do not become angry,
and that I realized
is that
anger
in anger lies all evil,
or you could say that all evil is
that lies
dormant in that the unleashing of someone's anger.
And so that this is something that we
all need to get a grip on into
that control.
And may Allah to Allah bless us to
be able to control our anger and have
our anger to be solely for His sake,
Subhanahu
wa Ta'ala.
And that when we learn to get angry
solely for our sake Subhanahu Wa Ta'ala,
getting angry like that is a protection,
a deen,
but it has to be balanced.
But
lack of anger in relation to that when
you're supposed to be angry could also lead
to a number of other vices.
And, if we go back to this the
metaphor of
that protecting yourself
is that when someone
is trying to physically harm you and you
become angry?
Is that when your blood starts to flow
and all of the physiological changes and the
psychological changes
happen as a result of becoming angry,
now you're ready to defend yourself,
which you have every right to do so
if you're being attacked, for instance. And, likewise,
when your religion's being attacked, if you're not
angry,
something wrong with you. Just as there's something
wrong with you, if your uncontrollable
anger
leads you to do something which is doing
nothing other than
confirming
for that person that might have said that
what it was that he thought about you
in the first place.
But to not get angry is also not
the solution.
That it's you're supposed to be angry,
especially if someone is saying bad things about
your religion or your prophet, but
you're supposed to channel that into something that
is meaningful
and that when we get angry for those
reasons or that when we see some type
of facade,
right, some type of wrong happening
is that by becoming angry
it creates a barrier between you and that
wrong,
and so being angry for the sake of
Allah is for our own good. It protects
us.
Being angry about facade and things that are
wrong, it protects
that facade from seeping into your heart. So
just as it's a protection outwardly,
it's also
a protection
religiously, but we want to strive towards
is a balance. May Allah
give us tawfiq.
So we are on
chapter
24 of knowledge and wisdom.
If you could just read for me, please.
This is chapter 24
entitled,
gentleness from Imam Al Haddad's book, Knowledge and
Wisdom.
Know that gentleness is required in all things
and is encouraged and approved by both sacred
law and common sense.
Things can be achieved by gentleness that cannot
even remotely be achieved by severity and coercion.
Gentleness is the attribute of the wise and
the compassionate
amongst those servants of God whom he has
selected.
God, the exalted, thus describes his prophet,
the Lord of mankind. May blessings and peace
be upon him.
It was by the mercy of God that
you were lenient with them. For had you
been stern in course of heart, they would
have dispersed from around you. And he says,
exalted as he,
hold forgiveness
and join kindness and turn away from the
ignorant.
And
for the servants of the all merciful are
those who walk gently upon earth, and and
when the ignorant addressed him,
say peace.
Okay. So this is how he begins his
chapter on gentleness, and the
Arabic word for gentleness is rifq. This is
one of the very beautiful
character traits of our Prophet
And that our Prophet indicates to us is
that
it is something that when
you approach a particular matter
with this great trait of rif,
is that it will adorn that matter.
And this is very, very important
to learn
how to do things, and this is in
relation to our own selves and how we
conduct and manage the affairs of our life
and our household and our livelihood and so
forth and so on. And this also relates
to how we are in relation to others.
And once again, is that all of us
fall short in these, but it's absolutely important
for us to learn
a standard and always remind ourselves of the
way that we want to be. And he
begins by setting the proper frame,
giving us the correct conception.
And this is the foundational way that we
must view things and we only
stray away from this to the extent that
it is necessary or you say move away
from it. Know that gentleness is required in
all things
and is encouraged and approved
by both the sacred law and common sense.
Common sense or according
to that good rational
thought.
So this is the foundation of affairs. Anything
that you can do gently
you have to do
and without being firm.
Gentleness
to it takes priority over any other way
of approaching something.
Things can be achieved by gentleness that cannot
even remotely be achieved by severity and coercion.
All you have to do is try in
last.
If you're tough with people and you're too
hard upon them,
they might think that they're able to bear
that, but the vast majority of people will
have a very short period of time that
they will be able to withstand
the that that type of treatment. And then
oftentimes that they will distance themselves or that
they will find ways to remove themselves from
whatever it is that they're doing. That gentleness
is really key, and if you combine that
with
a number of other virtues,
that collectively
you will then be in a position where
you can lead people and correctly manage people.
But this is one of the most difficult
things to do.
And that those that are in most need
of this trait are those who are in
a position of community
leadership. For this reason,
there's a hadith that states that all prophets,
There is no prophet except that they herded
sheep,
goats.
In other words, is that
this is something that is not easy to
do
and that you have to be gentle in
the way that you do this. You have
to be forbearing.
You have to be wise.
You have to be patient,
all of these traits.
If you're missing any one of them, it
will take from your ability to truly
lead other people.
Gentleness is the attribute of the wise, Allahu
Akbar.
It is the attribute of the wise
and the compassionate among those servants of God
whom he has selected.
So of the wise
and the compassionate.
Allah the Exalted
thus describes His Prophet Sallallahu Alaihi Wasallam
in this following way, fabbimaarrahmatin
minallaylentilahum.
It was by the mercy of Allah that
you were lenient with them.
For if you had been stern
in course of heart,
stern
in course of heart. What would have happened?
They would have dispersed from around you.
This is not the way that our prophet
was, and he wasn't.
And if you even look at these Arabic
words, look at
the way that you pronounce the law.
Sounds like it's
a difficult quality.
That
even saying
the word
that almost hints at
the
difficult nature of this word.
So that follow this to be stern,
and galiid al khalb is to be course
of heart,
whereas
that you're supposed to simultaneously
be soft and hard of heart.
And normally, you speak always of heart or
being hard of heart is a negative thing.
That's in relation to the broadest sense of
being hard of heart.
But that when you think of hardness of
heart in a different sense of
being aslab,
so sayna Adi ibn Abi
Talib said
is that Allah Ta'ala has amongst his creation
ania, containers,
I e the hearts,
And the very best of the hearts
are the asfaha,
the most pure,
and the most firm,
and and
the,
most brittle.
And someone then asked because it seems that
how could the heart it seems to be
a contradiction,
how the heart could be firm and brittle
at the same time. So he explained,
the purest in certainty.
Now someone might say, why
would you describe
why would you connect purity with certainty?
And that's very deep because
at the level of the heart, the greater
the degree of your certainty,
the less thoughts of shaitan you will have
that will muddle your heart.
And so purity is definitely associated
with certainty,
and you'll be able to remain firm
without being muddled by bad thoughts or thoughts
to fall short when there's something else that
you could be doing. But then he said,
Aslaba Fideen,
the firmest in religion.
Nothing makes them waver
from their deen, and one of the greatest
things that makes us waver from our deen
is other people.
How many people that have been destroyed or
allowed themselves
to go down the wrong path because of
other people?
But we need to be firm
and not let the kufr of the kafir
seep into the heart, not let the fisk
of the fasik seep into the heart. We
treat everyone respectfully
and want to be a source of upliftment
for everybody,
but there are times we need to be
firm.
There's times where you need to have the
salaba in your deen
so that you can protect yourself,
And then, say,
is that you have a brittle merciful heart
towards your brethren, towards the believers,
towards people of good, towards people in need,
and so forth and so on. So your
heart simultaneously
can have
all of these different qualities, but as was
the case with our Prophet, were he not
to have been
the opposite of these traits where he was
gentle and he was merciful and empathetic and
compassionate sallallahu alaihi wasalam is that people would
have that disperse from around him.
And then Allah Subhanahu Wa Ta'ala says
that hold to forgiveness.
What more bil'orf
Enjoying kindness
and turn away from the ignorant.
Everything we need is in the book of
Allah.
Take to pardon.
Look at the way that Allah
says
this. He doesn't just say
in this verse,
right, he says that take to pardon.
This is something that we have to that
make a part of our lives. It's not
easy to pardon other people.
Some people find it very difficult
to say to accept
someone's apology,
whereas we have to accustom ourselves that if
someone does go low and they are regretful
for what they did,
that we should accept their apology,
and that will only increase us in honor.
And then what more ber'of?
And he translates that here as enjoying kindness,
literally
that,
that command kindness,
enjoying kindness,
that make this your way of being.
And then the people that are ignorant,
In other words, is that don't waste your
time arguing with the ignorance. And 'Arabic bin
Nabi Taarib said,
what the people of ignorance are like enemies
to the people of knowledge.
If someone does not even
know
basic principles of how knowledge works and you
try to argue with them, your argument is
going to be futile
because they don't know enough to even even
enter into the argument.
They don't have the same mussalamat,
the the foundations that are agreed upon when
now as well people come to the table
to talk and discuss particular issues. If they
don't have that,
they might just completely disregard something you know
that is sound
in terms of that particular knowledge.
And then we have the verse
hone into the end of the verse where
Allah speaks of the All Merciful who walked
gently upon the earth.
And when the ignorant address them they say
peace, right, either literally that or
that this is their response
to how ignorant people act,
and that sometimes we're just itching.
And many times it's because of a disease
in our heart that when we see ignorance
that I absolutely have to say something.
And oftentimes, it's more about making our point
than it really is
actually addressing the particular situation.
And whenever we enter into a conversation
is that there are 2 different attitudes.
There is a useless attitude and a useful
attitude.
And again, we all fall short in this
that we all have to take ourselves to
a task and that try to do things
appropriately.
The example that they mention is if you
are, for instance, in an airport, you miss
a flight.
You're frustrated.
Maybe the flight got canceled,
so you're waiting in line. It's taking a
long time. You get to the front desk,
and
you have a an agent who's
annoyed for whatever reason, not doing their job
properly.
If you just lash out at that person
and blame them for what the airline did
when it was or it wasn't their fault
and you're rude to them and you speak
to them
coarsely,
the chances of that person helping you are
slim. Yes. They might get you on the
other another flight, but the chances of them
doing you a favor are slim.
Going into any conversation with that is a
what's known as a useless attitude.
A useful attitude is that you go into
every conversation knowing
what it is that you want to get
out of that conversation.
So you that say the right thing and
have the right approach.
It's not their fault that that plane
that took off or was canceled or whatever.
And that if you go into that knowing
that you need to get on another flight
and you're kind to the person,
it very well might be that they do
you a favor
and that they do something for you that
they wouldn't do for something else. And there's
a lot of truth to the idea of
killing someone with kindness,
But this relates to that how we approach
that different people, and this is from the
sunnah of our prophet, sallallahu alaihi wasallam, to
be aware
of the various situations that we find ourselves
in.
And the messenger of God made blessings and
peace be upon him and his family, said,
God is gentle and loves gentleness in all
things. And he
said gentleness never accompanies anything without embellishing it
and is never taken out of anything without
disgracing it.
Gentleness is to manage things with tact, facility,
dignity, and deliberation.
Said that he, may blessings and peace be
upon him, was never given to choose between
2 things, but that he chose the easier
so long as it was not sinful.
But when it was sinful, he was the
remoteness
remoteness
of people from it.
So he is then quotes this hadith of
our prophet
that says that God is gentle
and loves gentleness in all things.
And this is something that also that we
are commanded to bring into our own lives.
This is where our prophet said that gentleness
never accompanies anything without embellishing it and is
never taking out taken out of anything without
disgracing it.
What are the great traits that define what
gentleness really is? This is what Imam Hadad
lists next.
He says it's to manage things with tact,
facility,
dignity,
and deliberation.
The Arabic words for this are the first
is
is how he translates tact here,
which he translates here as
that
facility, dignity and deliberation.
And each one of these, you could
go into
a lot of details about.
The first is thought,
and that so no going into anything that
you want to have a gentle approach to
that.
You don't want to force things.
You don't want to give people too much.
You want to make things easy for people.
You want to encourage them. You want to
reward them that, again, you don't want to
put too much on their plate
and with dignity.
Is that these you have to approach things
in the proper way, respectful,
carrying yourself in the right way, not going
low, speaking to people in certain ways.
And with the liberation,
not just acting
impulsively,
not making rash decisions,
thinking things through,
allowing
ideas to settle,
they're giving things time.
This is an amazing.
These are in 4 amazing traits. Each one
of them, if you would really think about
them. And you think about whenever we set
out to accomplish something,
oftentimes, we end up failing
or only have a relative degree of success
because
we fail to exemplify these traits.
And this might be in terms of some
project that we're doing,
something related to
that work that we are paid for.
But these same
principles
that are attributes
apply to relationships as well. How are we
win in our relationships?
And if that the prophet is saying is
that
the
is that,
gentleness never accompanies anything without embellishing it. This
definitely applies to our families as well.
How are we with our families?
That these should be the traits that we
strive for. And every time we fall short,
we take ourselves to task,
We repent to Allah. We apologize, and we
go back to
the commit could the commitment to these principles,
just
gentleness.
And because without gentleness, you will break people,
and that people
are like objects in the sense, even though
we're not robots, we're not like objects, but
they're like objects in a sense that an
object you're using it.
But if you treat it too harshly, what
happens? That object could break.
And people can break.
If you put so much pressure on people,
and you're not gentle, you could break someone.
You could break someone mentally.
People are very sensitive.
We're all sensitive,
and we need to be there for one
another to help each other heal. People can
break,
And the opposite of is also just making
things difficult.
And a difficult person
is
very quick to become angry and very difficult
to please. We talked about that last time
where the the ideal is to be
that very easy to please and it's very
difficult to make you angry,
and then you have people that are somewhere
in between,
But ideally that we want to that
be pleased very easily,
and at the same time that we want
to be very difficult to be made angry.
And then the straight of wokkar,
we carry ourselves in a dignified way.
Sometimes, especially if you're expend spending an extended
period of time with someone,
is that we all of us will start
to say things that we shouldn't really say,
that sometimes that we end up joking about
matters that we shouldn't joke about.
And we think it's funny, but maybe the
other person doesn't think it's funny. And sometimes
there's a little bit of truth in our
jokes,
and we might be hurting that person through
what we think is funny, but it's not
really funny. This is where dignity comes in.
There's certain places we don't go.
There's a base level of respect that we
give to all people. And then this amazing
trait to Adah
of deliberation
in training ourselves to think about
plan b and plan c, to think about
if I do this, then the second or
third thing that's going to come after that.
And strategic thinking,
that thinking of what is going to be
the results if I did a, b, or
c? What are the outcomes of doing a,
b, or c? This is a skill, and
you can have a very intelligent person because
there's many different components of intelligence,
but this is one of them. You could
have someone who's has very good fehem. They
understand very quickly. They might have a very
good memory,
but they might not be very good at
deliberation.
They might not be good at applying their
knowledge or connecting their knowledge to other things.
There's many components to intelligence,
and one of them is having the ability
to think about the repercussions of various things
that you do. And we can train
attain these skills.
Whenever you have a decision,
you can go through a process of writing
the pros and cons
in really thinking about if I do this
what's going to happen. If I do this,
what's going to happen?
And this becomes very important for taking principled
stances
on certain issues
because you might
come to the conclusion in your mind that
if I do this,
it is probable that it's gonna lead to
a, b, or c, which are negative
Those ultimately were gonna be taken into account
for what it is that we
Those ultimately were gonna be taken into account
for what it is that we do.
Okay. So let's just
let's just take a little bit more.
Those who most particularly need to use gentleness
are those who occupy
high positions of either religious or worldly responsibility.
With gentleness, they can win people over
and adroitly
manage their affairs thus becoming supported
by the majority
and gaining many followers
so that people are able to benefit from
them fully.
In contrast, leaders who set aside gentleness
and take to harshness and force never enjoy
wide support.
Even when some appear to have such support,
it can be no more than superficial
while inwardly while inwardly, there will be hatred,
revulsion, and feelings of oppression.
And that's the reality. That's not the type
of
leader that we want to follow,
someone who's very harsh.
Even if people end up following that person,
is that
many times they will have these feelings in
their heart that just they really won't like
that person,
sometimes hate them,
revulsion.
So,
Kara here is hatred. Ishmael
is just you're just repulsed
by this person
and then
feelings
of oppression is
really you feel heavy. It's just there's a
heavy feeling towards that person.
And when you have a heaviness towards someone,
you don't wanna see them. You try to
avoid them. You don't wanna be in their
presence,
and that's not good. If people are avoiding
you
because
they know how terrible of a person you
are or how harsh you are. That's not
a good sign.
And,
yes, that
it is a balance, and sometimes you have
to take firm positions.
There's no doubt about that.
And, this relates to when you're
dealing with people, but it also
relates
especially if you're dealing with family members, sometimes
you have to be firm on certain things.
There's no doubt about that.
But one,
you usually the scholars, and they actually mentioned
this in the books,
is that
if they're firm
on a particular position, they've made their point
and they were firm.
And then the next time that they will
meet
that person,
is it it's all smiles.
They had to do what they had to
do in that moment because that was the
right thing to do.
And
that Allah only knows whether that person really
was justified in his firmness. Was it from
his nafs or was it from his heart?
Allah knows.
But let's take it at face value that
it was justified.
Then the next time that they see a
person, at that point, it smiles.
And this is the way that our teachers
are with us,
that sometimes you do things that you shouldn't
have done. You go into their presence and
you're inspired by the
enlightened heart of that individual to repent for
it is that you've done, and you feel
bad for what it is that you've done.
And sometimes their presence is enough, And other
times, they hint at things in their discourse,
and then you get the point. And then
rarely
do they ever actually mention something to you
explicitly.
But then the next time that they see
you, that you oftentimes find that there's a
smile
as in there, because the whole point of
them being there is to help you,
and they are like spiritual
parents
that parents
usually don't just give up on their kids,
is that they tolerate their mistakes, and they're
in it
for the long term
with their kids.
And this is the way that spiritual teachers
are as well that are giving tarbia
and helping their students refine their character is
that they're very tolerant with them. They're very
empathetic.
They're very patient. They're very forbearing.
They're very gentle.
And that if they're firm at all in
a particular time, then they come back around.
And usually the next time you see them,
they're very gentle
because their job is to uplift you and
to help you better yourself. And so these
are the jewels of wisdom,
in these books that we need to bring
into our lives. And if we do, is
that we will find that people
around us respond very differently.
We'll find that we can achieve many of
our goals that we are seeking to achieve
in whatever
that realm that we are in when we
exemplify these great traits, bless
us to be people of rikh, of gentleness,
and bless us to be able to follow
the sunnah of our prophet.
Fill our hearts with the love of Allah
and the love of his beloved prophet.
May we live and die upon that, and
may we have all of our affairs taken
care of. May Allah grant relief to the
Ummah of Sayyid Muhammad.