November 8, 2024 • 70 mins
Reflections from The Risale-Nur a Qur'an commentary by Bediüzzaman Said Nursi
The Flashes - The Second Flash - Fourth Point
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Episode Transcript
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SPEAKER_00 (00:00):
A'udhu Billahi Minash Shaitanir Rajeem
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Bismillahir Rahmanir RaheemToday, I like to reflect a
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little bit on patience, sabr,and it fits nicely into our
theme about the good person.
I think we all can agree that weimagine patience to be a
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characteristic of a good person.
Remember, we continue to discussthe various characteristics or
aspects or features of a goodperson.
And one of the virtues that theQuran always lifts up is
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patience.
Patience.
And I'm sure, like me, many ofyou think, oh, I need more of
that patience.
And if patience would be easy tocome by, if it would be so easy
to have, I don't think, that theQuran would mention it so often.
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It is one of the most praisedvirtues of a believer, of a
mu'min, to be patient.
And sometimes there is thisfalse notion that patience is
somehow a passive endeavor,which, let's clarify it, it is
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not.
Patience is a very active,attitude.
Patience, sabr, as the Quranexplains, is also withholding
negative judgment, not rushinginto certain conclusions, not
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expecting immediate instantresults, not wanting to have the
results according to your ownexpectation.
And so it's a very active mode.
It's withholding yourself,restraining yourself from
rushing into false conclusions,from ending up in false results
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or not rushing into thisexpectation that Allah has to
respond in a certain way to yourspecific action or to my
specific deed.
So there's a lot there.
And because the Quran centersits conversation so much on
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patience, I wanted to stress howimportant patience is,
especially in the life of abeliever, in the life of a
mu'min.
And we are, to constantly growin patience, cultivate patience,
and there are ways to do thatand to be mindful of that.
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We know that one of Allah'snames is Al-Sabur.
Al-Sabur, one of thecharacteristics of Allah is
Al-Sabur, the most patient one,the most patient one.
And it is really such adignified, such an important
aspect of Allah.
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Allah who is observingeverything and patiently waiting
and giving people time.
That is a very high state, Ibelieve, especially as we are
witnessing so many atrocities.
Sometimes I think, how can Allahhave so much endurance and
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patience with humanity?
If it would be me, I would rushinto certain actions or certain
judgments, but Allah says, Allahdelays, Allah postpones, Allah
has a certain time, and Allah isso patient, the most patient.
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And so as we are practicingpatience or cultivating
patience, we turn to him as thesource of patience.
He can give it to us.
He is that endless source.
And he loves those who arepatient.
So in coming and cultivatingpatience, my fundamental aim is
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to come closer to Allah, toattain to his love and to gain
his pleasure and satisfaction.
That's the ultimate goal.
If Allah loves thischaracteristic, I try to be in
that state and mode of patience.
I try to immerse myself into it.
I try to be that person whopractices patience.
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And patience is such animportant virtue.
As you look around in thecreation, the book of the
universe, as always, theRisale-i Nur and the Qur'an, as
an interpretation of the Quran,tells us, and the Quran tells
us, that the book of theuniverse, the book of creation,
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is embedded in the law ofpatience.
Do we see anything, do we seeanything that feels rushed?
Do we see anything that iscreated in haste?
No, absolutely not.
So by by surrendering intopatience, by having, being in a
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mode of sabrun jameel, beautifulpatience, I enter into this
cosmic and sacred brotherhoodand sisterhood of all beings
that are in a mode of patience.
Everything around me is in suchbeautiful, slow, peaceful
motion.
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There is no haste, there is norush.
There is no fast speed culture.
And this is a challenge for ustoday in this time, because
everything is so focused onmaking everything faster.
And faster is not necessarilymaking things easier, but Allah
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calls us to slow down.
Because when we slow down, whenwe come back to this mode of
patience and calmness, There'salso peace, but also we notice
more.
It helps us cultivating this artof noticing, paying attention to
things.
Because if we feel rushed, if wehaste, if we are on this fast
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speed mode, we miss out on somany important moments of
wisdom, of learning.
And this is where Allah wants usto be.
cultivating the art of noticing,being in a mode of patience,
coming to a place that it's notabout accumulating a lot of
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things, as this culture alwaysbombards us with.
Productivity, do a lot.
How much did you do?
In Islam, it's not about thequantity of things, the number
of things you've done throughoutthe day, but how present, how
mindful, How sincere were you inthat act?
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How immersed and how consciousare you of Allah in that present
moment?
And if we feel rushedconstantly, if we are not
patient, then we miss out onthese beautiful moments.
We miss out on witnessing.
And it's harder to be sincerebecause we are constantly
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thinking about the next thing,the next hour, the next day.
But we know that tomorrow isnever promised.
The next hour is not promised.
So all what I can do with fullikhlas, full sincerity, full
engagement to be in the present,which means to slow down, to be
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in that patient mode, and to payattention on how I am doing a
certain act and how...
How am I feeling or how am Ithinking about a certain event
and experience?
And to pay attention to that.
And I can only pay attention, Ican only practice the art of
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noticing by trying to hold backa little, hold back, withhold,
and let go of the notion that Ihave to finish 100 tasks today.
Because the universe iscontinuously working.
The work is never undone.
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And the work will not be donewith me.
I am part of this huge caravanof humanity that Allah sends
into this world for a very, veryshort, brief moment.
And then he says, now it's yourmoment to shine.
Show your true potential.
Aspire to that best version ofyourself.
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grow in your capacity, show thebest elements of your human
nature, do some important sacredservice, and then ultimately you
will return to me.
It's a very brief moment.
So for us, it's then importantto be mindful of the now, to be
fully engaged in the now, thepresent, and to not rush into
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the next moment.
day or next year or into thatfuture that is non-existent.
So this whole second flash, I'msure many of you remember, Ayyub
alayhi as-salam is centeredaround the hero of patience,
Ayyub alayhi as-salam, ProphetJob, as he's called in the
biblical account.
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And we always remember him,Prophet Job or Ayyub, peace be
upon him, as an embodiment ofpatience, as his hero of
patience, because he wentthrough so many calamities and
challenges in his life, his lossof wealth, his loss of health,
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his loss of children and family.
Allah tested him in so manyways, and yet he is cultivating
always beautiful patience.
he's not rushing into anyjudgment.
And he's withholding anynegative thinking or destructive
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thinking.
He simply knows in that mode ofpatience that he can trust
Allah.
No matter what the outcome is,as long as he's in that mode of
being in full submission toAllah, complete devotion to
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Allah, the results or theoutcome of everything will
always be beautiful andpositive.
So he models it for us.
He shows it for us.
And Allah narrates his story andexperience in the Quran and
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tells us how he practicedbeautiful patience.
And there are many prophets whodid that.
I have you remember Yaqubalayhis-salaam, his sadness and
grief over Yusuf alayhis-salaam,Prophet Joseph, peace be upon
him, how he then is practicingin beautiful patience.
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And patience is also related totrust, tawakkul.
I don't know what the outcomeis.
I don't know with my narrow,limited understanding what Allah
in His great wisdom has plannedor has worked out for me.
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But I've seen enough of Hisamazing wisdom and love and
generosity and kindness that Ican trust that even here, in
this moment of pain andsuffering and hardship, the
outcome will be beautiful.
And I will practice beautifulpatience even if I don't know
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right now, if I don't see theinstant result right now.
So the element of tawakkul andcomplete submission and devotion
to Allah, being a Muslim,becoming a Muslim, deepening
your devotion to Allah, this isall interwoven with the element
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of patience.
And by practicing so, we arefollowing the law of nature, the
divine law of nature.
Patience is the law of nature.
Allah has embedded it.
And when we are rushed, we skipon important steps.
And Allah's wisdom demands thatwe pay attention to the steps.
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We cannot skip certain oroverrun certain steps or
important elements in ourdevelopmental journey.
And trusting that they are allessential in our development.
in our own growth andtransformation, sometimes to let
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things sit or wait is veryimportant because this is then
where we mature and where wegrow and where we are
transformed and changed inbeautiful ways.
So it's very important thatAllah's name, As-Sabur, calls us
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to also display the attribute inour lives.
And it can be hard because welive in this, what we call,
toxic achievement culture, wherewe are constantly forced to
produce, produce, and havetangible, visible results that
are seen, that are, you know,obvious.
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But oftentimes the thingsthat...
happen to us.
We can't expect immediateresults, right?
So patience, as I was reading ina quote that really resonated,
patience is the wisdom to knowthat things will happen in a
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different order than youexpected.
They will still happen, but theyare not happening according to
your egocentric expectation ororder.
or sense of order.
Allah does not follow yourorder.
Allah doesn't follow my order.
The world follows Allah's order.
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Allah is the master of theuniverse.
He is the Lord of the universe.
Everything goes according to hisplan and his order.
And patience is knowing, okay,this hasn't worked out according
to my time plan, but my timeplan and my nafs are not the
center of the universe.
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Everything what happens followsthe divine framework, and my
conduct as a mu'min, as abeliever, is to respect that and
to show beautiful patience andtrust in Allah's wisdom and
workings.
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So I like to read a little bitfrom the second flesh, which it
describes a little bit or tellsus a little bit about patience
and how to utilize it in a wiseway, with wisdom, with hikmah,
with purpose.
And I always come back to thissection because I think it's so
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important.
Many of us fall into the trapand we misuse and misdirect our
patience.
In the fourth point it says, aswas explained in the first
station of the 21st word, thepower of patient endurance given
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to man by God Almighty isadequate to every misfortune,
unless squandered on basestfears.
Such an important, such animportant truth here.
So Allah has given every humanbeing sufficient Power of
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patience.
Allah has guaranteed enoughpower of endurance to every
human being.
It is enough to overcome everymisfortune.
Alhamdulillah, this is greatnews.
Nothing can oppress you.
In no event, you can ever be avictim.
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Allah has equipped us, each ofus, with enough patience.
Two, face every misfortune.
With the important caveat, ifit's not squandered on baseless
fears.
Now this is critical becausemany times I have fallen into
the trap that I use my patience,that I waste it.
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I waste it, I squander it onbaseless fears.
A lot of people suffer fromanxiety, why?
Because we give existence to, tonon-existent fears.
We give existence, we createscenarios, screenplays of
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catastrophe and crisis alreadyin our minds, and that puts us
into a state of anxiety, likeexcessive fear over things that
could possibly happen or couldpossibly go wrong.
And so we are already thentormenting ourselves And as it's
already stated here, but throughthe predominance of delusion,
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man's neglect and his imaginingthis transient life to be
eternal, he squanders his powerof endurance on the past and the
future.
His endurance is not equal tothe misfortunes of the present.
And he begins to complain.
It is as if, God forbid, he werecomplaining of God Almighty to
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man.
In a most unjustified and evenlunatic fashion, he complains
and demonstrates this lack ofpatience.
So what is given here is abeautiful analysis of the human
being, the spiritual makeup ofthe human being, that spiritual
anatomy.
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The human being, just because inmany segments of the Risaleño we
learn that we are tied, linkedto the past and the future.
Yes, we are present-day humanbeings.
We are in the present existing.
But because of our reason andintellect and our ability to
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think and reflect, we are alsotied to the past and the future.
So things in the past thathappened to us, if we look at
the past, and we haveexperienced a painful past, a
painful childhood, a painfulmarriage, a painful experience
in society, in community, manypeople will have an element in
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their past that haunts them.
And so what happens, we live inthe past, the past pain is gone,
literally nonexistent, but weconstantly, because of our
UNKNOWN (00:00):
,
SPEAKER_00 (21:23):
because of our mind and intellect, we go back to
that painful past and we pushreplay.
We constantly replace the sametrauma and pain and suffering.
And so even if we are in thepresent and pain-free, we bring
back the pain from the past.
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And so it's important to work,to do the hard work, to face the
past, bravely and with courageto look at it and process the
pain and reflect upon theimportant lessons and the
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wisdom, but then arrivehopefully with God's help and
grace at a state where we say,yes, the past, as I'm looking at
my past, they were very painful.
hard experiences.
But is there a way that I cansee my past as an asset?
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Rather, you know, my painfulpast as an asset instead of a
deficit.
Can I see myself turning my pastinto something that has provided
me important wisdom and lessons?
It was a chapter in my life.
It was something that shaped me.
transformed me, elevated me,brought me awareness, beautiful
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awareness and wisdom andinsights on injustice and
justice and compassion and veryimportant insights about life.
And can I turn that as I'm nowin the present, can I see it now
as an asset to now say thepainful, element in my past will
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end here, will stop here.
I break that cycle and I willtake it and make it a
life-giving experience formyself and for generations to
come.
And we all have that ability.
We all have that ability.
My past was not a rosy past.
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Just like everybody else, I hadpainful experiences.
And many of the people I knowBut then I look at them, the
most beautiful people are theones who look at their past and
say, yes, this was incrediblypainful and hard, but it has
given me an embodied experience.
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Now how can I serve others andbe a wounded healer and support
them in their journey?
For those who have gone asimilar path like me.
Can my story be their survivalguide?
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And subhanAllah, I see so manybeautiful human beings around
me.
You know, sisters who had a verytraumatic refugee experience,
who experienced poverty, wholost parents.
But then I look at their pastand say, I was that refugee
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child.
I was that person who's gonethrough so much suffering.
But now that I have, Allahblessed me with so many skills
and the insights and theintellect, and I have so many
abilities, I'm going to use thatand help others and support
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others who had a similarexperience.
And so you then see how theirpainful past, how they are
turning it around, take theimportant lessons, draw lessons,
Draw out the important lessonsand wisdom and then make it an
amazing survival guide forothers and help others, uplift
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others, because now they have anexperiential understanding.
They know deep in their boneswhat it feels like.
They have authenticity.
They are credible.
They know where people comefrom.
They have gone through the samesuffering.
And it's those people we relate,who have that similar, who
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experience, who carry the samescars and wounds, but who refuse
to be victim, to be victimized.
No, I still have agency.
I still have ultimate agency todecide if I look at the past and
take it as a life-givingexperience or not.
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if I allow this painful past todominate me and constantly
torture me and haunt me andoppress me.
We all have that choice to make.
And once we are doing the hardwork and looking at our
childhood and our youth andeverything, there is always a
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way, like the Quran says, thatAllah can transform the mistakes
and shortcomings and thesuffering into something good.
That's his ultimate power.
And you are embodying that.
You can embody that.
And when a human being goesthrough deep suffering, they
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become whole, fully human andauthentic.
Because then you've seen thelows and highs of life.
And it's just part of the humanstory, the human experience,
that everybody goes through somecatastrophe and crisis in their
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life.
At some point, they are shaken.
But like I said many times, evenin the dark, cold, long winter
night, even in the lunar, Allahis present.
There's always opportunity forgrowth and change and
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transformation and elevation.
You are not a prisoner of yourpast.
We are not prisoners of ourpast.
We are not slaves of our past.
So many times, yes, we don'thave any influence on the
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beginning of our story.
But with Allah's permission, wehave this holy opportunity to
write a beautiful ending to ourstory.
This is our ultimate choice.
Do I want to leave a beautifulending?
Or do I want to be in a state ofvictimization?
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I personally decided long agothat I want to write with
Allah's rahmah and strength.
With his guidance, a beautifulending.
Beautiful ending.
Alhamdulillah, Allah has givenus the opportunity to make
choices.
The greatest trust from Allah isour freedom to choose how our
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responses are to certain eventsand painful experiences.
What is our outlook?
How do we interpret it?
How do we approach it?
And what do we make of it?
So Allah has given us enoughpatience.
But if we squandered on the pastand constantly live in that
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traumatic state and replay andreplay the suffering, we are
always dying.
We are torturing ourselves.
We are inflicting self-harm.
And it's also a misuse of thatbeautiful trust of patience.
Allah says, I have not given itfor the past to waste it.
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to squander it, because the pastis gone.
The past is non-existent.
It will not change.
What you can do, what I can do,is take it into the present,
take the important lessons, andthen define the future, with
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Allah's permission.
Write the future new, break thatcycle.
Write a new story, a new tale, anew narrative.
Doesn't always have to be thesame narrative, the same story.
Once we are aware of someinjustice, that's a blessing
from Allah.
Now you're aware.
Awareness of something is agreat blessing.
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But now can you take thatawareness and put it into an
action item?
Because this is an insight, holyinsight that Allah has given
you.
You've understood something waswrong there.
And how do we now shape thefuture?
And the future, we are alsorelated to the future, connected
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to the future.
Let me stay with the past alittle bit.
Oftentimes you hear people goingback into the past and blaming,
and I've done that many times.
Oh, if my parents would havebeen different, if my siblings
would have been different, if myrelatives would have been
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different, I would have been abetter Muslim.
or if I would have been born inthis country or this society, I
would have been a better Muslim.
So even in the past, we likeconstantly trying to rewrite
something that is not possibleto write anymore, right?
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Or the romantic past, everythingwas so much better in the past.
When I was back home, peoplewere nicer, Islam was better.
It was easier to practice Islam.
Community was better.
This country, back home, alwaysthe shaitan distracts you.
You're always back home in thatcountry, that place that you
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romanticize, that nostalgicpast.
Everything was great.
First of all, that is a very...
distorted view of the past.
Things were not always great inthe past.
But because when we are unhappyin the present, we think things
in the past were so much better.
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And back home, everything wasbetter.
The people back home or in thatcountry.
So we show then a lack ofcontentment.
A lack of contentment with thepresent.
We must arrive in the presentbecause Allah has given us
enough patience for the present.
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But what do we do?
We use it for the past and wetry to recreate a different
story.
My husband is too difficult ormy children are too difficult.
My siblings are too difficult.
My parents are too difficult.
If they would be this different,that different, things would
change for me.
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Or if they would changeeverything, I would be a better
Muslim or I would be a betterperson.
So here's the news.
We cannot change anybody.
It's hard to even changeourselves.
If we wait for others to changeto be better people or better
Muslims, that's a waste of ourpatience.
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If they don't want to change, wewill not be able to change them.
And we cannot wait for others tochange to be better people.
So that is an absolute misuse ofour patience, because again,
it's trying to create differentscenarios of the past and also
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present.
But what do we see, what kind ofconduct behavior do we see with
the Prophet peace and blessingsbe upon him?
We see this completecontentment, contentment with
the people Allah sent,contentment with the community,
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contentment with his companions,companions with contentment,
satisfaction, rada, with thecircumstances of his life,
absolute contentment.
Where does this come from?
It comes from this absolutetrust that Allah has planted him
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in this right environment wherehe can bloom.
So you don't see any kind ofcomplaint.
You don't see him ever question,Ya Allah, why did you send me to
this difficult community?
Ya Allah, why are these peopleso challenging?
Ya Allah, why am I being placedin this desert?
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In this...
in this place with scarceresources and limited
opportunities.
Ya Allah, how can I be a goodprophet in this environment?
It's not there, completelyabsent, no complaint, no
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questioning, no doubts, absoluteacceptance, rada, contentment.
of the circumstances andconditions that Allah has put
him in.
And he works with them.
He navigates thosecircumstances.
It doesn't mean that he acceptssuffering, hardship, injustice.
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He navigates through it.
He accepts the circumstancesbecause this is the conduct of a
believer, of a servant, to be ina mode of surrender.
I surrender, I submit, I'mdevoted to Allah.
Because I accept that Allah hascreated the best framework for
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me to bloom, to change, to grow.
This is the best place.
These are the best people.
Even if they are difficult,those are the ones that will
transform me.
And that's why I show beautifulpatience, contentment,
acceptance.
Now, don't get me wrong.
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It doesn't mean when...
I'm in an abusive relationshipor experience violence that I
show patience and just accept,no.
I have to find ways to stop thatoppression because Allah has
created me as a dignified humanbeing.
I'm an honored human being.
I'm not here to be oppressed byany other human being.
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Allah does not allow that.
And in fact, it is a disrespect,a dishonor towards Allah when we
allow this to happen.
If we go to any kind of physicalabuse, if anybody intends to do
harm, no, we need to find waysto stop that, to end that.
Because Allah has honored BaniAdam, has honored every human
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being, and everyone is equippedand daubed with that
fundamental, sacred dignity.
Everybody carries that divinespark, that ruh.
Allah has breathed into thehuman being, and He does not
allow oppression towards anyother human being.
So patience doesn't mean toendure suffering, oppression.
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It means to try to find ways tochallenge that, to stop that, to
end that.
But at the same time, when weare working in a specific
community, in a certain country,at a certain place, with certain
people, then we say,alhamdulillah, ya Allah, I will
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make it work because you havecreated these circumstances for
me.
This is the divine frameworkthere in which I can flourish
and thrive and grow.
And to have ultimate trust andnot to expect people to change.
You just do, you're just engagedin your own service, your own
sacred duty.
And you find, satisfaction andfulfillment in that.
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That is the prophetic way.
That is the prophetic way.
And not to expect instantresults, instant changes.
My duty, my sacred duty, mysacred obligation is to be
engaged and to be active andserve.
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But I don't miss out anything ornothing is lost or wasted.
of my time, energy, even if Idon't see any results in my
lifetime.
To create the results is Allah'sresponsibility, not mine.
He only calls me to be engaged,to be present, to be invested,
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to be fully invested in thepresent, to bring my whole self,
my whole abilities, my absolutepotential to the present, To
start where I am right now iswhat I have.
And to also be content andpatient, withhold negative
judgment if things do not go theway I expect it.
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Every time I say I or myexpectations, there's already,
we are setting up ourselves fordisappointment.
Because ikhlas necessitatessincerity that I solely do it
for Allah.
I don't expect anybody to changeor I don't expect validation or
praise or approval from othersor, you know, hundreds,
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thousands of numbers to come outand applaud me.
That is a ni'mah, that is anihsan from Allah, a blessing
when it happens, alhamdulillah.
But that is not the expectationof a servant, of a believer.
So what do we do with patience?
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We are fully engaged in thepresent.
We do not fall into a nostalgicpast.
We are fully content and we haveenough patience to make it work
in the now.
And the future, and that willcome here.
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If the day that is past heldmisfortune, the distress is now
gone.
and only tranquility remains.
Yes, if you look at your pastand there were some very hard
moments, chapters, roughexperiences, suffering, illness,
sadness, tears, exhaustion, andif they are gone, alhamdulillah,
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and you will experiencetranquility.
You look at your past and say,alhamdulillah, I have survived
this.
I've come through that.
I'm so grateful to Allah.
He made me come out of thatstronger, healthy, and it ended.
It's not there anymore.
(41:20):
So why should I torture myselfthinking about it in a negative
phase?
And Allah says that nothing thatthe mu'min or the believer
experiences is ever wasted.
our sadness, our tears, ourhours that we have worked
tirelessly for some importantgoals, nothing is wasted.
(41:45):
As long as Allah is present, aslong as I do it for Him, even
illness, if I'm completelybedridden or paralyzed or
disabled, and I'm in that modeof holy connection with Allah,
I'm in that beautifulrelationship with Him and I
engage myself in always having agood assumption, beautiful
(42:10):
assumption about Allah, thennothing is lost.
That's the most sacred serviceto think of Allah, remember Him
always in good ways, to havealways a positive opinion about
Him and trust that He will giveyou all of that back.
You might maybe suffer fromphysical, illness, suffer from
(42:33):
emotional struggles.
But as long as you are connectedwith Allah, as long as you
always know He will give youeverything back in the best way,
like Allah promises, He willgive you better than what He has
taken.
So you can always be hopeful andlook with hope into the future.
(42:54):
Yes, might be that health hasbeen taken from you in this
world.
or your strength has been takenfrom you in this world, but will
it not be returned to you?
Of course, Allah promises itwill be returned in the best
way, in the best fashion.
(43:15):
But for that moment, if I findmyself in pain, I respond with
patience.
I say, Ya Allah, You havedestined this for me.
And my response right now, whatit demands is, Patience,
beautiful patience.
And I will stubbornly believe inyour goodness.
(43:36):
I trust you fully.
You can break my heart.
You can take my health.
Because at the end, it's allfrom you anyway.
I have no right.
I am not deserving of any ofthese blessings.
I mean, they were given to mefreely.
And Allah is Malik al-Mulk.
He is the owner of my body, mylife.
(44:00):
my children, my wealth.
He takes and he gives.
Allah cannot be questioned, butAllah will question us.
And there is always, even in themidst of pain, there's always
something to be grateful for.
There's always abundance for thebeliever.
(44:22):
Always elements that he can beexpressing gratitude for.
So if misfortunes have gone,alhamdulillah, I look back
sometimes and I say, wow, thiswas a hard time.
It was intense pain.
Alhamdulillah, I'm stillstanding with Allah's grace and
strength.
(44:43):
And I find comfort in knowingthat all what I've suffered too,
that inshallah, I will berewarded, God willing.
We know from the ProphetSallallahu Alaihi Wasallam's
holy narrations that he sayseven if the prick of the thorn,
(45:05):
right, it's a moment where Allahsheds the sins of a believer,
purifies you, lightens you,sharpens your edges, beautifies
you, cuts off some of the weightthat might have weighed you
down.
But that cutting or that shapingand that's all part of making
(45:30):
you more beautiful and makingyou a more beautiful human being
more humble more compassionatemore generous more empathetic
more giving more tender theseare beautiful things for a human
soul and those rough edges areoften taken to the heat, the
(45:59):
pressure.
We all know a diamond, to becomea diamond, you put a coal piece
to pressure, to heat, to fire,to pain.
You're molded, you're shaped.
It's not pleasant, but at theend, Allah will show you what a
(46:22):
beautiful human being you areand you say, alhamdulillah, look
at me.
I didn't know I had this in me.
I didn't know I was able to dothis.
I didn't know I was able tothrive in such pain.
Look at me, I'm so beautiful andAllah beautified me.
Allah elevated me.
It says holy names.
(46:47):
Sometimes to go through pain andsuffering, makes us aware of
some very important aspects ofAllah.
When we experience the absenceof health, we understand
experientially the aspect of himbeing as Shafi, the healer.
When we go through emotionalpain, we come closer to him by
(47:09):
drawing on his name as Shafi,the healer, the absolute healer.
When we feel low in our energyor feel impatient, or are in
haste, we draw on his name,As-Sabur.
When we are, again, facingaffliction or any kind of
misfortune, we draw on hisstrength, Al-Qadir.
(47:31):
When we feel ignorant, lost,confused, we say, Ya Hadi, oh,
you are my guide.
You are the one guide.
When we feel ourselves indarkness, we hold onto his Noor,
his light.
Ya Allah, you are the light ofthe heavens and the earth.
Draw me into your light.
(47:51):
I feel lost.
I feel confused.
Like Yunus Alayhi Salaam,sometimes being in that darkness
of the belly of the whale, inthat dark night, in the dark
ocean, in the depth.
But then Allah is there.
(48:12):
Allah rescues.
La ilaha illa ant.
There is no God but God.
Subhanaka.
You are free from any darkness,any deficiency, from any flaw,
from any shortcoming, from anymistake, from any confusion.
(48:36):
Inni kuntum minal salimeen.
Ya Allah, I am in darkness.
Ya Allah, I am wrong.
I am lost.
It is in those moments ofsuffering and hardship that we
are drawing closer to Allah.
(48:57):
Through beautiful patience, weuncover so many beautiful
aspects about Allah.
When I'm hungry for comfort,Allah is the provider for
emotional comfort.
If you think about the dunya asa place of growth, the place of
drawing nearer to Allah, thenanything, His fire and His
(49:21):
light, both are welcome becausethey are all both bringing us
closer to Allah.
If the day that is past heldmisfortune, the distress is now
gone and only tranquilityremains.
The pain has vanished and thepleasure in its cessation
remains.
(49:41):
The trouble is gone and thereward remains.
Hence, one should not complain,but give thanks for enjoyment.
Say that every day before you goto sleep.
I am thankful to Allah for everycondition in my life because
(50:03):
they are truly making me abetter human being.
Even if it's painful, even if Ididn't ask for it, they are all
necessary.
All the seasons, I welcome themall.
All the changes in creation.
Like the seasons changes increation, I welcome all seasons
(50:25):
into my life.
It cannot be always sunlight andhappiness and rosy and sunny and
warm.
But Allah also makes us grow inthe dark, under the moon, in the
cold winter night.
The solar and the lunar both areneeded and necessary for life to
(50:46):
thrive.
We have to arrive at thisunderstanding, internalize that
life can only grow and thriveand flourish when we embrace all
of it.
The darkness and the light, thesun and the moon, the winter and
the spring and the summer, allseasons, all seasons are
(51:08):
necessary for life to grow.
And let us also impart that intoour children, because this is
how a human being becomes whole.
A human being becomes whole bytapping into all these emotions,
making space for them for joy,pleasure, pain, sadness, for
loss and pain, for pleasure andenjoyment.
(51:32):
Life is not just about instantgratification.
The Quran tells us directly andhonestly, that the dunya is a
place of service, a place ofgrowth, a place of hardships, a
place of examination, a place oftrials.
(51:52):
But somehow we are, we boughtinto this lie or this illusion
that life can, it's only aboutcomfort.
It's only about entertainmentand instant gratification.
But Allah wants us to aim forlong lasting, everlasting joy.
for eternal joy, for holisticenjoyment.
(52:16):
And if we don't go through someof the tough moments, we will
also not appreciate the sun.
If we don't experience thedarkness, we will not understand
the light.
So one should not resentmisfortune, but love it.
The transient life of the pastcomes to be counted as an
(52:37):
eternal and blessed life becauseof misfortune.
To think upon past pain withone's fancy and then to waste
part of one's patience islunacy, so wise.
So we look at our past and seeit as an asset, not as a
(52:59):
deficit, something that we canlearn from, take insights from,
arrive at the present and thenshape the future.
with Allah's permission.
As far as days yet to come areconcerned, so now we are turning
to the future, since they havenot yet come, to think now of
(53:22):
the illness or misfortune to beborn during them and display
impatience is also foolishness.
To say to oneself tomorrow orthe day after I will be hungry
and thirsty and constantly todrink water and eat bread today
is pure madness.
Similarly, to think ofmisfortunes and sicknesses yet
in the future, but nownon-existent, to suffer them
(53:45):
already, to show impatience andto oppress oneself without any
compulsion, is such stupiditythat it no longer deserves pity
and compassion.
So this is very important,right?
There's a lot of people whosuffer from anxiety.
Anxiety is creating thesebaseless fears.
(54:08):
The future is not existent.
You're in the now, and thatpatience is given to you by
Allah for the now.
You're only guaranteed the now.
You have only the present.
And Allah calls you to be fullyinvested.
And you can say to yourself, Ican say to myself, I can focus
(54:31):
on the next five minutes or thisone hour.
I can make it work.
Even if it's painful, I gotthis.
With Allah's help, I can do fiveminutes.
I can do that hour.
Sometimes you're in so muchpain.
And if you think about the nextyear or even tomorrow, the next
10 years, and you think, oh myGod, if this continues for the
(54:55):
next year and the 10 years, andyou're just creating more and
more suffering.
But if you say, Allah has givenme patience for the now.
I have enough patience to workthrough this hour, then it's so
much easier to endure the painand the suffering instead of
(55:19):
thinking of it already in yearsand creating more anxiety and
more fears and inflicting moreharm upon oneself.
So that is an example of how wewaste our patience to the
future.
We create scenarios,catastrophes, and catastrophes
(55:42):
and crises that are not thereyet.
What's going to happen to metomorrow, next year?
Will I be still in a state ofsuffering?
What's going to happen to mychildren, my grandchildren?
What's going to happen to thisuniverse because, oh my God,
climate crisis is on the rise,global crises?
(56:05):
Will my...
child be endangered through somegun violence or gun shooting oh
my god the influences of theinternet and the harms the bad
influence and the destructiveinfluences and dangers of
society of peers of you name itthere are so many things we can
(56:30):
be afraid of oh what if the nextpandemic happens or this happens
or what if we lose everythingtomorrow There's no end to that,
to create all these baselessfears.
We have to make a choice.
Either we fear Allah in ahealthy way, right?
One fear, or we fear thecreation, all events, the virus,
(56:55):
the sicknesses, the wars, thegun shootings, the bad
influences, so much to be afraidof.
So, If we have thousands fearsand endless fears, we create
them by being, creating such anegative future, or writing,
imagining a wrong future, thisdestructive future, we will die
(57:20):
a thousand times.
But if you fear Allah, a healthyfear, that says, I have awe of
Allah.
He looks at me in this momentand how I use it, how I, how
mindful I am and how conscious Iam, how I use my time wisely, if
I'm present with my family, withmy local community, if I invest
(57:46):
myself fully.
That's a healthy fear.
It's a life-giving fear,life-affirming fear.
And that fear is directed toAllah.
It's healthy.
It's not too much.
It's not debilitating,paralyzing.
It's actually life-affirming.
But the other endless fear, thatanxiety, too much into the
future, creating these likehorror scenarios and inflicting
(58:10):
more suffering on us, onourselves.
Let's not go there.
Instead, try to be mindful ofthe present, full ikhlas, full
sincerity, trying to payattention to what's happening in
the now, starting in the nowwith what I have right now and
not waiting for, oh, in 20 yearswhen I'm retired, oh, if I'm,
(58:33):
you know, this and that or moveto this country, then I will
start being more active, abetter Muslim.
If I move to this place, I'll beholier and more giving and more
this and that, a better person.
No, there is no guarantee ofthat future.
All what you have is where youare now, where Allah has placed
(58:58):
you.
Again, be content with that andthen launch in fully.
What you have, it doesn't haveto be a grand project.
Doing things with great love andsincerity for Allah, that's the
goal.
It's not about the quantity ofproducts and results.
(59:19):
That is something that is amaterialistic understanding in
our current world that it's allabout doing a lot of things.
No, it's doing things withsincerity and love for Allah.
And that might be a tiny act,but it creates a great impact.
We don't know.
Allah has the power to createlasting, amazing impact to one
(59:45):
sincere act.
I mean, look at the life of theProphet Sallallahu Alaihi
Wasallam.
His was all about characterformation by being a beautiful
person.
He made such a lasting impactthat he left this enduring
spiritual legacy.
It was not about buildingthousands of companies,
(01:00:05):
conquering thousands of lands.
So it was not about the numbersor materialistic accomplishments
or worldly success.
It's about self-purification,cultivating good moral
(01:00:30):
character, cultivating goodmoral leadership, being a person
of integrity, honesty, beingopen, accessible to everyone,
being embracing, compassionate.
And it starts here in the now inour small neighborhoods.
Because if everybody is investedin their micro world, the world
(01:00:52):
would be a better place.
We cannot always change themacro things, but the macro
events are are changed to theMichael.
It will have ripple effects.
And each one of us is theshepherd of their community.
Each one of us has been given somuch.
(01:01:13):
And we can launch with what wehave.
We all have something to give.
We all have value.
We can make a difference insomeone's life.
But if shaitan tempts us, whichhe does into overthinking,
ruminating too much into thepast and into the future, We
lose out the moment.
(01:01:35):
Life is in session.
Are you present?
That's the question.
Now.
Life is now.
It's not tomorrow.
It's not in 10 years.
It's now.
Together with your family, to beinvested in your community, to
visit a neighbor.
(01:01:55):
There are so many ways peoplecan be giving.
It doesn't have to be a grandlecture.
In fact, the micro, small acts,those habits create more lasting
impact.
And so when we think of thefuture, we should always move
(01:02:18):
with with a good assumption ofAllah.
Why do we create horrorscenarios?
Why can't we cultivate enoughtrust to say, wait a minute,
this ship, this universe has anamazing captain.
amazing, expanding wisdom.
And it has been taken care offor millions of years.
(01:02:44):
Why do I assume that tomorrowwill be everything is falling
apart?
When I look into the future thatis non-existent, I anticipate
with hope because there'spossibility.
It doesn't Why do we think thatit has to be always negative,
destructive, and dark?
(01:03:04):
In fact, Islam teaches us, theQuran shows us, that what will
be given to us is always betterin the future.
The best is yet to come.
And if I have a seed in my hand,I plant it in the now, and the
(01:03:25):
future is defined Buy my seedthat I'm planting in the now, in
the present.
And it's an act of prayer thatwill shape the future.
The future is made through thepresent.
And every time I engage myselfin a holy act, a holy sacred
feeling and conduct, I'm votingfor a better future.
(01:03:48):
I'm building it right now.
This is my ultimate prayer.
But it has come from the inward.
this internalizing that thefuture is shaped by each of us
by planting that seed in the nowand not creating these horror
scenarios or fearing judgmentday too much.
(01:04:12):
My death is my judgment day.
When the Prophet peace andblessings be upon him was asked,
O Prophet, when is judgment day?
What was his question?
What have you prepared for it?
What have you prepared for it?
(01:04:32):
Which basically means, what areyou doing right now?
What am I doing right now today,in this moment, this Holy
Friday?
That's the question.
And it's one thing, doing withsincerity and honesty,
integrity, to show up in all ourplaces as Al-Ameen, as the most
(01:04:53):
trustworthy, like the Prophet ﷺ.
this beautiful person ofprinciple, integrity, honesty,
of holistic Islam, of being inpublic and private the same,
transparent, beautiful, holisticMuslim, not compartmentalizing
(01:05:16):
Allah, showing up in community,outside, in the family, at the
workplace, in the store, in themarket, as that one person, El
Amin, that everyone felt safearound, everyone felt embraced,
everyone felt that they arebeing in the presence of the
(01:05:39):
source of light, a mirror ofthat divine light.
And that's how we can show up inthe world and make a difference.
As neighbors, as spouses, asparents, as coworkers, to embody
al-ameen, to make people knowthat they can trust us.
(01:06:04):
And because we know that Allahis watching and being present
and we want to honor Him in thebest way.
We want to be trustworthy.
When people know that they aresafe from us, from our tongue
and our actions and our deeds,that we will not harm or hurt
them.
If each one of us shows up inthe world like that, wow.
(01:06:27):
That is where the macro changewill happen.
It comes down to that amazingmoral character.
That's why we reflect on how touse patience.
Patience is believing thatthings will happen in Allah's
time in most beautiful ways andtrust in that.
They might not happen in my timeor your time or according to my
(01:06:51):
order or plan, but I'm not thecenter of the universe.
To give up egocentricism, Togive up on the ego and this idea
that the universe has tosurround according to my
interests.
Yes, I wanted a future with mydaughter.
I don't have it in this dunya.
Allah did not give it to me inthis world.
(01:07:15):
But I will have it.
I find comfort in His promisethat my best relationship with
her in the best form, thatfuture is still there.
It will be given to me in thebest way, in the best shape.
And so when we look into thefuture, not with anxiety, but
with great hope and greatoptimism and positive assumption
(01:07:39):
about Allah and light and life.
And by being in the present andplanting that seed, I'm already
voting for that beautifulfuture.
And I look forward to it withanticipation, with hope.
And I trust in my Lord's promisethat whatever he creates always
(01:08:02):
has beautiful outcomes andresults.
I trust in his order.
I trust in his plan.
I trust in him creating theamazing and writing an amazing
future for all of us.
Alhamdulillah.
So I do not overthink or overruminate or create ugly
scenarios.
(01:08:23):
No, I don't.
Even if the world slows us,overthrows us, or presents us
with chaos and wars and so manysuffering and pain, yes, there
are moments where we are low andmake space for sadness and grief
and pain and guilt.
(01:08:44):
But then we gather, we get up,and we continue the good fight.
We continue the work of theProphet ﷺ, who showed us that
despair is not an option.
Despair, hopelessness is not anoption for the believer because
the believer has ultimate trustand hope in Allah's mercy.
(01:09:06):
We do not despair of Allah'smercy.
He has promised and we haveenough evidence, sufficient
evidence to know that hispromise is true.
So may Allah allow us to beembodiments of beautiful
patience, to cultivate the artof noticing, to respecting his
wisdom and order and timing, andto grow more, to grow ever more
(01:09:32):
in patience and draw nearer toAllah.
A'udhu Billahi Minash Shaitanir Rajeem
(00:25):
Bismillahir Rahmanir RaheemToday, I like to reflect a
(00:49):
little bit on patience, sabr,and it fits nicely into our
theme about the good person.
I think we all can agree that weimagine patience to be a
(01:12):
characteristic of a good person.
Remember, we continue to discussthe various characteristics or
aspects or features of a goodperson.
And one of the virtues that theQuran always lifts up is
(01:33):
patience.
Patience.
And I'm sure, like me, many ofyou think, oh, I need more of
that patience.
And if patience would be easy tocome by, if it would be so easy
to have, I don't think, that theQuran would mention it so often.
(01:58):
It is one of the most praisedvirtues of a believer, of a
mu'min, to be patient.
And sometimes there is thisfalse notion that patience is
somehow a passive endeavor,which, let's clarify it, it is
(02:18):
not.
Patience is a very active,attitude.
Patience, sabr, as the Quranexplains, is also withholding
negative judgment, not rushinginto certain conclusions, not
(02:43):
expecting immediate instantresults, not wanting to have the
results according to your ownexpectation.
And so it's a very active mode.
It's withholding yourself,restraining yourself from
rushing into false conclusions,from ending up in false results
(03:10):
or not rushing into thisexpectation that Allah has to
respond in a certain way to yourspecific action or to my
specific deed.
So there's a lot there.
And because the Quran centersits conversation so much on
(03:34):
patience, I wanted to stress howimportant patience is,
especially in the life of abeliever, in the life of a
mu'min.
And we are, to constantly growin patience, cultivate patience,
and there are ways to do thatand to be mindful of that.
(03:55):
We know that one of Allah'snames is Al-Sabur.
Al-Sabur, one of thecharacteristics of Allah is
Al-Sabur, the most patient one,the most patient one.
And it is really such adignified, such an important
aspect of Allah.
(04:16):
Allah who is observingeverything and patiently waiting
and giving people time.
That is a very high state, Ibelieve, especially as we are
witnessing so many atrocities.
Sometimes I think, how can Allahhave so much endurance and
(04:37):
patience with humanity?
If it would be me, I would rushinto certain actions or certain
judgments, but Allah says, Allahdelays, Allah postpones, Allah
has a certain time, and Allah isso patient, the most patient.
(05:04):
And so as we are practicingpatience or cultivating
patience, we turn to him as thesource of patience.
He can give it to us.
He is that endless source.
And he loves those who arepatient.
So in coming and cultivatingpatience, my fundamental aim is
(05:24):
to come closer to Allah, toattain to his love and to gain
his pleasure and satisfaction.
That's the ultimate goal.
If Allah loves thischaracteristic, I try to be in
that state and mode of patience.
I try to immerse myself into it.
I try to be that person whopractices patience.
(05:47):
And patience is such animportant virtue.
As you look around in thecreation, the book of the
universe, as always, theRisale-i Nur and the Qur'an, as
an interpretation of the Quran,tells us, and the Quran tells
us, that the book of theuniverse, the book of creation,
(06:11):
is embedded in the law ofpatience.
Do we see anything, do we seeanything that feels rushed?
Do we see anything that iscreated in haste?
No, absolutely not.
So by by surrendering intopatience, by having, being in a
(06:36):
mode of sabrun jameel, beautifulpatience, I enter into this
cosmic and sacred brotherhoodand sisterhood of all beings
that are in a mode of patience.
Everything around me is in suchbeautiful, slow, peaceful
motion.
(06:56):
There is no haste, there is norush.
There is no fast speed culture.
And this is a challenge for ustoday in this time, because
everything is so focused onmaking everything faster.
And faster is not necessarilymaking things easier, but Allah
(07:17):
calls us to slow down.
Because when we slow down, whenwe come back to this mode of
patience and calmness, There'salso peace, but also we notice
more.
It helps us cultivating this artof noticing, paying attention to
things.
Because if we feel rushed, if wehaste, if we are on this fast
(07:40):
speed mode, we miss out on somany important moments of
wisdom, of learning.
And this is where Allah wants usto be.
cultivating the art of noticing,being in a mode of patience,
coming to a place that it's notabout accumulating a lot of
(08:04):
things, as this culture alwaysbombards us with.
Productivity, do a lot.
How much did you do?
In Islam, it's not about thequantity of things, the number
of things you've done throughoutthe day, but how present, how
mindful, How sincere were you inthat act?
(08:26):
How immersed and how consciousare you of Allah in that present
moment?
And if we feel rushedconstantly, if we are not
patient, then we miss out onthese beautiful moments.
We miss out on witnessing.
And it's harder to be sincerebecause we are constantly
(08:49):
thinking about the next thing,the next hour, the next day.
But we know that tomorrow isnever promised.
The next hour is not promised.
So all what I can do with fullikhlas, full sincerity, full
engagement to be in the present,which means to slow down, to be
(09:14):
in that patient mode, and to payattention on how I am doing a
certain act and how...
How am I feeling or how am Ithinking about a certain event
and experience?
And to pay attention to that.
And I can only pay attention, Ican only practice the art of
(09:35):
noticing by trying to hold backa little, hold back, withhold,
and let go of the notion that Ihave to finish 100 tasks today.
Because the universe iscontinuously working.
The work is never undone.
(09:56):
And the work will not be donewith me.
I am part of this huge caravanof humanity that Allah sends
into this world for a very, veryshort, brief moment.
And then he says, now it's yourmoment to shine.
Show your true potential.
Aspire to that best version ofyourself.
(10:21):
grow in your capacity, show thebest elements of your human
nature, do some important sacredservice, and then ultimately you
will return to me.
It's a very brief moment.
So for us, it's then importantto be mindful of the now, to be
fully engaged in the now, thepresent, and to not rush into
(10:46):
the next moment.
day or next year or into thatfuture that is non-existent.
So this whole second flash, I'msure many of you remember, Ayyub
alayhi as-salam is centeredaround the hero of patience,
Ayyub alayhi as-salam, ProphetJob, as he's called in the
biblical account.
(11:07):
And we always remember him,Prophet Job or Ayyub, peace be
upon him, as an embodiment ofpatience, as his hero of
patience, because he wentthrough so many calamities and
challenges in his life, his lossof wealth, his loss of health,
(11:29):
his loss of children and family.
Allah tested him in so manyways, and yet he is cultivating
always beautiful patience.
he's not rushing into anyjudgment.
And he's withholding anynegative thinking or destructive
(11:56):
thinking.
He simply knows in that mode ofpatience that he can trust
Allah.
No matter what the outcome is,as long as he's in that mode of
being in full submission toAllah, complete devotion to
(12:16):
Allah, the results or theoutcome of everything will
always be beautiful andpositive.
So he models it for us.
He shows it for us.
And Allah narrates his story andexperience in the Quran and
(12:37):
tells us how he practicedbeautiful patience.
And there are many prophets whodid that.
I have you remember Yaqubalayhis-salaam, his sadness and
grief over Yusuf alayhis-salaam,Prophet Joseph, peace be upon
him, how he then is practicingin beautiful patience.
(13:01):
And patience is also related totrust, tawakkul.
I don't know what the outcomeis.
I don't know with my narrow,limited understanding what Allah
in His great wisdom has plannedor has worked out for me.
(13:25):
But I've seen enough of Hisamazing wisdom and love and
generosity and kindness that Ican trust that even here, in
this moment of pain andsuffering and hardship, the
outcome will be beautiful.
And I will practice beautifulpatience even if I don't know
(13:47):
right now, if I don't see theinstant result right now.
So the element of tawakkul andcomplete submission and devotion
to Allah, being a Muslim,becoming a Muslim, deepening
your devotion to Allah, this isall interwoven with the element
(14:10):
of patience.
And by practicing so, we arefollowing the law of nature, the
divine law of nature.
Patience is the law of nature.
Allah has embedded it.
And when we are rushed, we skipon important steps.
And Allah's wisdom demands thatwe pay attention to the steps.
(14:30):
We cannot skip certain oroverrun certain steps or
important elements in ourdevelopmental journey.
And trusting that they are allessential in our development.
in our own growth andtransformation, sometimes to let
(14:50):
things sit or wait is veryimportant because this is then
where we mature and where wegrow and where we are
transformed and changed inbeautiful ways.
So it's very important thatAllah's name, As-Sabur, calls us
(15:13):
to also display the attribute inour lives.
And it can be hard because welive in this, what we call,
toxic achievement culture, wherewe are constantly forced to
produce, produce, and havetangible, visible results that
are seen, that are, you know,obvious.
(15:35):
But oftentimes the thingsthat...
happen to us.
We can't expect immediateresults, right?
So patience, as I was reading ina quote that really resonated,
patience is the wisdom to knowthat things will happen in a
(15:57):
different order than youexpected.
They will still happen, but theyare not happening according to
your egocentric expectation ororder.
or sense of order.
Allah does not follow yourorder.
Allah doesn't follow my order.
The world follows Allah's order.
(16:18):
Allah is the master of theuniverse.
He is the Lord of the universe.
Everything goes according to hisplan and his order.
And patience is knowing, okay,this hasn't worked out according
to my time plan, but my timeplan and my nafs are not the
center of the universe.
(16:39):
Everything what happens followsthe divine framework, and my
conduct as a mu'min, as abeliever, is to respect that and
to show beautiful patience andtrust in Allah's wisdom and
workings.
(16:59):
So I like to read a little bitfrom the second flesh, which it
describes a little bit or tellsus a little bit about patience
and how to utilize it in a wiseway, with wisdom, with hikmah,
with purpose.
And I always come back to thissection because I think it's so
(17:23):
important.
Many of us fall into the trapand we misuse and misdirect our
patience.
In the fourth point it says, aswas explained in the first
station of the 21st word, thepower of patient endurance given
(17:44):
to man by God Almighty isadequate to every misfortune,
unless squandered on basestfears.
Such an important, such animportant truth here.
So Allah has given every humanbeing sufficient Power of
(18:07):
patience.
Allah has guaranteed enoughpower of endurance to every
human being.
It is enough to overcome everymisfortune.
Alhamdulillah, this is greatnews.
Nothing can oppress you.
In no event, you can ever be avictim.
(18:31):
Allah has equipped us, each ofus, with enough patience.
Two, face every misfortune.
With the important caveat, ifit's not squandered on baseless
fears.
Now this is critical becausemany times I have fallen into
the trap that I use my patience,that I waste it.
(18:56):
I waste it, I squander it onbaseless fears.
A lot of people suffer fromanxiety, why?
Because we give existence to, tonon-existent fears.
We give existence, we createscenarios, screenplays of
(19:16):
catastrophe and crisis alreadyin our minds, and that puts us
into a state of anxiety, likeexcessive fear over things that
could possibly happen or couldpossibly go wrong.
And so we are already thentormenting ourselves And as it's
already stated here, but throughthe predominance of delusion,
(19:39):
man's neglect and his imaginingthis transient life to be
eternal, he squanders his powerof endurance on the past and the
future.
His endurance is not equal tothe misfortunes of the present.
And he begins to complain.
It is as if, God forbid, he werecomplaining of God Almighty to
(20:00):
man.
In a most unjustified and evenlunatic fashion, he complains
and demonstrates this lack ofpatience.
So what is given here is abeautiful analysis of the human
being, the spiritual makeup ofthe human being, that spiritual
anatomy.
(20:21):
The human being, just because inmany segments of the Risaleño we
learn that we are tied, linkedto the past and the future.
Yes, we are present-day humanbeings.
We are in the present existing.
But because of our reason andintellect and our ability to
(20:44):
think and reflect, we are alsotied to the past and the future.
So things in the past thathappened to us, if we look at
the past, and we haveexperienced a painful past, a
painful childhood, a painfulmarriage, a painful experience
in society, in community, manypeople will have an element in
(21:09):
their past that haunts them.
And so what happens, we live inthe past, the past pain is gone,
literally nonexistent, but weconstantly, because of our
UNKNOWN (00:00):
,
SPEAKER_00 (21:23):
because of our mind and intellect, we go back to
that painful past and we pushreplay.
We constantly replace the sametrauma and pain and suffering.
And so even if we are in thepresent and pain-free, we bring
back the pain from the past.
(21:46):
And so it's important to work,to do the hard work, to face the
past, bravely and with courageto look at it and process the
pain and reflect upon theimportant lessons and the
(22:11):
wisdom, but then arrivehopefully with God's help and
grace at a state where we say,yes, the past, as I'm looking at
my past, they were very painful.
hard experiences.
But is there a way that I cansee my past as an asset?
(22:32):
Rather, you know, my painfulpast as an asset instead of a
deficit.
Can I see myself turning my pastinto something that has provided
me important wisdom and lessons?
It was a chapter in my life.
It was something that shaped me.
transformed me, elevated me,brought me awareness, beautiful
(22:57):
awareness and wisdom andinsights on injustice and
justice and compassion and veryimportant insights about life.
And can I turn that as I'm nowin the present, can I see it now
as an asset to now say thepainful, element in my past will
(23:24):
end here, will stop here.
I break that cycle and I willtake it and make it a
life-giving experience formyself and for generations to
come.
And we all have that ability.
We all have that ability.
My past was not a rosy past.
(23:45):
Just like everybody else, I hadpainful experiences.
And many of the people I knowBut then I look at them, the
most beautiful people are theones who look at their past and
say, yes, this was incrediblypainful and hard, but it has
given me an embodied experience.
(24:05):
Now how can I serve others andbe a wounded healer and support
them in their journey?
For those who have gone asimilar path like me.
Can my story be their survivalguide?
(24:27):
And subhanAllah, I see so manybeautiful human beings around
me.
You know, sisters who had a verytraumatic refugee experience,
who experienced poverty, wholost parents.
But then I look at their pastand say, I was that refugee
(24:47):
child.
I was that person who's gonethrough so much suffering.
But now that I have, Allahblessed me with so many skills
and the insights and theintellect, and I have so many
abilities, I'm going to use thatand help others and support
(25:08):
others who had a similarexperience.
And so you then see how theirpainful past, how they are
turning it around, take theimportant lessons, draw lessons,
Draw out the important lessonsand wisdom and then make it an
amazing survival guide forothers and help others, uplift
(25:32):
others, because now they have anexperiential understanding.
They know deep in their boneswhat it feels like.
They have authenticity.
They are credible.
They know where people comefrom.
They have gone through the samesuffering.
And it's those people we relate,who have that similar, who
(25:57):
experience, who carry the samescars and wounds, but who refuse
to be victim, to be victimized.
No, I still have agency.
I still have ultimate agency todecide if I look at the past and
take it as a life-givingexperience or not.
(26:18):
if I allow this painful past todominate me and constantly
torture me and haunt me andoppress me.
We all have that choice to make.
And once we are doing the hardwork and looking at our
childhood and our youth andeverything, there is always a
(26:41):
way, like the Quran says, thatAllah can transform the mistakes
and shortcomings and thesuffering into something good.
That's his ultimate power.
And you are embodying that.
You can embody that.
And when a human being goesthrough deep suffering, they
(27:03):
become whole, fully human andauthentic.
Because then you've seen thelows and highs of life.
And it's just part of the humanstory, the human experience,
that everybody goes through somecatastrophe and crisis in their
(27:26):
life.
At some point, they are shaken.
But like I said many times, evenin the dark, cold, long winter
night, even in the lunar, Allahis present.
There's always opportunity forgrowth and change and
(27:50):
transformation and elevation.
You are not a prisoner of yourpast.
We are not prisoners of ourpast.
We are not slaves of our past.
So many times, yes, we don'thave any influence on the
(28:11):
beginning of our story.
But with Allah's permission, wehave this holy opportunity to
write a beautiful ending to ourstory.
This is our ultimate choice.
Do I want to leave a beautifulending?
Or do I want to be in a state ofvictimization?
(28:35):
I personally decided long agothat I want to write with
Allah's rahmah and strength.
With his guidance, a beautifulending.
Beautiful ending.
Alhamdulillah, Allah has givenus the opportunity to make
choices.
The greatest trust from Allah isour freedom to choose how our
(29:01):
responses are to certain eventsand painful experiences.
What is our outlook?
How do we interpret it?
How do we approach it?
And what do we make of it?
So Allah has given us enoughpatience.
But if we squandered on the pastand constantly live in that
(29:22):
traumatic state and replay andreplay the suffering, we are
always dying.
We are torturing ourselves.
We are inflicting self-harm.
And it's also a misuse of thatbeautiful trust of patience.
Allah says, I have not given itfor the past to waste it.
(29:43):
to squander it, because the pastis gone.
The past is non-existent.
It will not change.
What you can do, what I can do,is take it into the present,
take the important lessons, andthen define the future, with
(30:04):
Allah's permission.
Write the future new, break thatcycle.
Write a new story, a new tale, anew narrative.
Doesn't always have to be thesame narrative, the same story.
Once we are aware of someinjustice, that's a blessing
from Allah.
Now you're aware.
Awareness of something is agreat blessing.
(30:26):
But now can you take thatawareness and put it into an
action item?
Because this is an insight, holyinsight that Allah has given
you.
You've understood something waswrong there.
And how do we now shape thefuture?
And the future, we are alsorelated to the future, connected
(30:47):
to the future.
Let me stay with the past alittle bit.
Oftentimes you hear people goingback into the past and blaming,
and I've done that many times.
Oh, if my parents would havebeen different, if my siblings
would have been different, if myrelatives would have been
(31:09):
different, I would have been abetter Muslim.
or if I would have been born inthis country or this society, I
would have been a better Muslim.
So even in the past, we likeconstantly trying to rewrite
something that is not possibleto write anymore, right?
(31:29):
Or the romantic past, everythingwas so much better in the past.
When I was back home, peoplewere nicer, Islam was better.
It was easier to practice Islam.
Community was better.
This country, back home, alwaysthe shaitan distracts you.
You're always back home in thatcountry, that place that you
(31:54):
romanticize, that nostalgicpast.
Everything was great.
First of all, that is a very...
distorted view of the past.
Things were not always great inthe past.
But because when we are unhappyin the present, we think things
in the past were so much better.
(32:15):
And back home, everything wasbetter.
The people back home or in thatcountry.
So we show then a lack ofcontentment.
A lack of contentment with thepresent.
We must arrive in the presentbecause Allah has given us
enough patience for the present.
(32:36):
But what do we do?
We use it for the past and wetry to recreate a different
story.
My husband is too difficult ormy children are too difficult.
My siblings are too difficult.
My parents are too difficult.
If they would be this different,that different, things would
change for me.
(32:56):
Or if they would changeeverything, I would be a better
Muslim or I would be a betterperson.
So here's the news.
We cannot change anybody.
It's hard to even changeourselves.
If we wait for others to changeto be better people or better
Muslims, that's a waste of ourpatience.
(33:20):
If they don't want to change, wewill not be able to change them.
And we cannot wait for others tochange to be better people.
So that is an absolute misuse ofour patience, because again,
it's trying to create differentscenarios of the past and also
(33:42):
present.
But what do we see, what kind ofconduct behavior do we see with
the Prophet peace and blessingsbe upon him?
We see this completecontentment, contentment with
the people Allah sent,contentment with the community,
(34:04):
contentment with his companions,companions with contentment,
satisfaction, rada, with thecircumstances of his life,
absolute contentment.
Where does this come from?
It comes from this absolutetrust that Allah has planted him
(34:26):
in this right environment wherehe can bloom.
So you don't see any kind ofcomplaint.
You don't see him ever question,Ya Allah, why did you send me to
this difficult community?
Ya Allah, why are these peopleso challenging?
Ya Allah, why am I being placedin this desert?
(34:50):
In this...
in this place with scarceresources and limited
opportunities.
Ya Allah, how can I be a goodprophet in this environment?
It's not there, completelyabsent, no complaint, no
(35:11):
questioning, no doubts, absoluteacceptance, rada, contentment.
of the circumstances andconditions that Allah has put
him in.
And he works with them.
He navigates thosecircumstances.
It doesn't mean that he acceptssuffering, hardship, injustice.
(35:34):
He navigates through it.
He accepts the circumstancesbecause this is the conduct of a
believer, of a servant, to be ina mode of surrender.
I surrender, I submit, I'mdevoted to Allah.
Because I accept that Allah hascreated the best framework for
(35:55):
me to bloom, to change, to grow.
This is the best place.
These are the best people.
Even if they are difficult,those are the ones that will
transform me.
And that's why I show beautifulpatience, contentment,
acceptance.
Now, don't get me wrong.
(36:16):
It doesn't mean when...
I'm in an abusive relationshipor experience violence that I
show patience and just accept,no.
I have to find ways to stop thatoppression because Allah has
created me as a dignified humanbeing.
I'm an honored human being.
I'm not here to be oppressed byany other human being.
(36:37):
Allah does not allow that.
And in fact, it is a disrespect,a dishonor towards Allah when we
allow this to happen.
If we go to any kind of physicalabuse, if anybody intends to do
harm, no, we need to find waysto stop that, to end that.
Because Allah has honored BaniAdam, has honored every human
(37:02):
being, and everyone is equippedand daubed with that
fundamental, sacred dignity.
Everybody carries that divinespark, that ruh.
Allah has breathed into thehuman being, and He does not
allow oppression towards anyother human being.
So patience doesn't mean toendure suffering, oppression.
(37:25):
It means to try to find ways tochallenge that, to stop that, to
end that.
But at the same time, when weare working in a specific
community, in a certain country,at a certain place, with certain
people, then we say,alhamdulillah, ya Allah, I will
(37:48):
make it work because you havecreated these circumstances for
me.
This is the divine frameworkthere in which I can flourish
and thrive and grow.
And to have ultimate trust andnot to expect people to change.
You just do, you're just engagedin your own service, your own
sacred duty.
And you find, satisfaction andfulfillment in that.
(38:13):
That is the prophetic way.
That is the prophetic way.
And not to expect instantresults, instant changes.
My duty, my sacred duty, mysacred obligation is to be
engaged and to be active andserve.
(38:34):
But I don't miss out anything ornothing is lost or wasted.
of my time, energy, even if Idon't see any results in my
lifetime.
To create the results is Allah'sresponsibility, not mine.
He only calls me to be engaged,to be present, to be invested,
(38:57):
to be fully invested in thepresent, to bring my whole self,
my whole abilities, my absolutepotential to the present, To
start where I am right now iswhat I have.
And to also be content andpatient, withhold negative
judgment if things do not go theway I expect it.
(39:22):
Every time I say I or myexpectations, there's already,
we are setting up ourselves fordisappointment.
Because ikhlas necessitatessincerity that I solely do it
for Allah.
I don't expect anybody to changeor I don't expect validation or
praise or approval from othersor, you know, hundreds,
(39:49):
thousands of numbers to come outand applaud me.
That is a ni'mah, that is anihsan from Allah, a blessing
when it happens, alhamdulillah.
But that is not the expectationof a servant, of a believer.
So what do we do with patience?
(40:10):
We are fully engaged in thepresent.
We do not fall into a nostalgicpast.
We are fully content and we haveenough patience to make it work
in the now.
And the future, and that willcome here.
(40:31):
If the day that is past heldmisfortune, the distress is now
gone.
and only tranquility remains.
Yes, if you look at your pastand there were some very hard
moments, chapters, roughexperiences, suffering, illness,
sadness, tears, exhaustion, andif they are gone, alhamdulillah,
(40:57):
and you will experiencetranquility.
You look at your past and say,alhamdulillah, I have survived
this.
I've come through that.
I'm so grateful to Allah.
He made me come out of thatstronger, healthy, and it ended.
It's not there anymore.
(41:20):
So why should I torture myselfthinking about it in a negative
phase?
And Allah says that nothing thatthe mu'min or the believer
experiences is ever wasted.
our sadness, our tears, ourhours that we have worked
tirelessly for some importantgoals, nothing is wasted.
(41:45):
As long as Allah is present, aslong as I do it for Him, even
illness, if I'm completelybedridden or paralyzed or
disabled, and I'm in that modeof holy connection with Allah,
I'm in that beautifulrelationship with Him and I
engage myself in always having agood assumption, beautiful
(42:10):
assumption about Allah, thennothing is lost.
That's the most sacred serviceto think of Allah, remember Him
always in good ways, to havealways a positive opinion about
Him and trust that He will giveyou all of that back.
You might maybe suffer fromphysical, illness, suffer from
(42:33):
emotional struggles.
But as long as you are connectedwith Allah, as long as you
always know He will give youeverything back in the best way,
like Allah promises, He willgive you better than what He has
taken.
So you can always be hopeful andlook with hope into the future.
(42:54):
Yes, might be that health hasbeen taken from you in this
world.
or your strength has been takenfrom you in this world, but will
it not be returned to you?
Of course, Allah promises itwill be returned in the best
way, in the best fashion.
(43:15):
But for that moment, if I findmyself in pain, I respond with
patience.
I say, Ya Allah, You havedestined this for me.
And my response right now, whatit demands is, Patience,
beautiful patience.
And I will stubbornly believe inyour goodness.
(43:36):
I trust you fully.
You can break my heart.
You can take my health.
Because at the end, it's allfrom you anyway.
I have no right.
I am not deserving of any ofthese blessings.
I mean, they were given to mefreely.
And Allah is Malik al-Mulk.
He is the owner of my body, mylife.
(44:00):
my children, my wealth.
He takes and he gives.
Allah cannot be questioned, butAllah will question us.
And there is always, even in themidst of pain, there's always
something to be grateful for.
There's always abundance for thebeliever.
(44:22):
Always elements that he can beexpressing gratitude for.
So if misfortunes have gone,alhamdulillah, I look back
sometimes and I say, wow, thiswas a hard time.
It was intense pain.
Alhamdulillah, I'm stillstanding with Allah's grace and
strength.
(44:43):
And I find comfort in knowingthat all what I've suffered too,
that inshallah, I will berewarded, God willing.
We know from the ProphetSallallahu Alaihi Wasallam's
holy narrations that he sayseven if the prick of the thorn,
(45:05):
right, it's a moment where Allahsheds the sins of a believer,
purifies you, lightens you,sharpens your edges, beautifies
you, cuts off some of the weightthat might have weighed you
down.
But that cutting or that shapingand that's all part of making
(45:30):
you more beautiful and makingyou a more beautiful human being
more humble more compassionatemore generous more empathetic
more giving more tender theseare beautiful things for a human
soul and those rough edges areoften taken to the heat, the
(45:59):
pressure.
We all know a diamond, to becomea diamond, you put a coal piece
to pressure, to heat, to fire,to pain.
You're molded, you're shaped.
It's not pleasant, but at theend, Allah will show you what a
(46:22):
beautiful human being you areand you say, alhamdulillah, look
at me.
I didn't know I had this in me.
I didn't know I was able to dothis.
I didn't know I was able tothrive in such pain.
Look at me, I'm so beautiful andAllah beautified me.
Allah elevated me.
It says holy names.
(46:47):
Sometimes to go through pain andsuffering, makes us aware of
some very important aspects ofAllah.
When we experience the absenceof health, we understand
experientially the aspect of himbeing as Shafi, the healer.
When we go through emotionalpain, we come closer to him by
(47:09):
drawing on his name as Shafi,the healer, the absolute healer.
When we feel low in our energyor feel impatient, or are in
haste, we draw on his name,As-Sabur.
When we are, again, facingaffliction or any kind of
misfortune, we draw on hisstrength, Al-Qadir.
(47:31):
When we feel ignorant, lost,confused, we say, Ya Hadi, oh,
you are my guide.
You are the one guide.
When we feel ourselves indarkness, we hold onto his Noor,
his light.
Ya Allah, you are the light ofthe heavens and the earth.
Draw me into your light.
(47:51):
I feel lost.
I feel confused.
Like Yunus Alayhi Salaam,sometimes being in that darkness
of the belly of the whale, inthat dark night, in the dark
ocean, in the depth.
But then Allah is there.
(48:12):
Allah rescues.
La ilaha illa ant.
There is no God but God.
Subhanaka.
You are free from any darkness,any deficiency, from any flaw,
from any shortcoming, from anymistake, from any confusion.
(48:36):
Inni kuntum minal salimeen.
Ya Allah, I am in darkness.
Ya Allah, I am wrong.
I am lost.
It is in those moments ofsuffering and hardship that we
are drawing closer to Allah.
(48:57):
Through beautiful patience, weuncover so many beautiful
aspects about Allah.
When I'm hungry for comfort,Allah is the provider for
emotional comfort.
If you think about the dunya asa place of growth, the place of
drawing nearer to Allah, thenanything, His fire and His
(49:21):
light, both are welcome becausethey are all both bringing us
closer to Allah.
If the day that is past heldmisfortune, the distress is now
gone and only tranquilityremains.
The pain has vanished and thepleasure in its cessation
remains.
(49:41):
The trouble is gone and thereward remains.
Hence, one should not complain,but give thanks for enjoyment.
Say that every day before you goto sleep.
I am thankful to Allah for everycondition in my life because
(50:03):
they are truly making me abetter human being.
Even if it's painful, even if Ididn't ask for it, they are all
necessary.
All the seasons, I welcome themall.
All the changes in creation.
Like the seasons changes increation, I welcome all seasons
(50:25):
into my life.
It cannot be always sunlight andhappiness and rosy and sunny and
warm.
But Allah also makes us grow inthe dark, under the moon, in the
cold winter night.
The solar and the lunar both areneeded and necessary for life to
(50:46):
thrive.
We have to arrive at thisunderstanding, internalize that
life can only grow and thriveand flourish when we embrace all
of it.
The darkness and the light, thesun and the moon, the winter and
the spring and the summer, allseasons, all seasons are
(51:08):
necessary for life to grow.
And let us also impart that intoour children, because this is
how a human being becomes whole.
A human being becomes whole bytapping into all these emotions,
making space for them for joy,pleasure, pain, sadness, for
loss and pain, for pleasure andenjoyment.
(51:32):
Life is not just about instantgratification.
The Quran tells us directly andhonestly, that the dunya is a
place of service, a place ofgrowth, a place of hardships, a
place of examination, a place oftrials.
(51:52):
But somehow we are, we boughtinto this lie or this illusion
that life can, it's only aboutcomfort.
It's only about entertainmentand instant gratification.
But Allah wants us to aim forlong lasting, everlasting joy.
for eternal joy, for holisticenjoyment.
(52:16):
And if we don't go through someof the tough moments, we will
also not appreciate the sun.
If we don't experience thedarkness, we will not understand
the light.
So one should not resentmisfortune, but love it.
The transient life of the pastcomes to be counted as an
(52:37):
eternal and blessed life becauseof misfortune.
To think upon past pain withone's fancy and then to waste
part of one's patience islunacy, so wise.
So we look at our past and seeit as an asset, not as a
(52:59):
deficit, something that we canlearn from, take insights from,
arrive at the present and thenshape the future.
with Allah's permission.
As far as days yet to come areconcerned, so now we are turning
to the future, since they havenot yet come, to think now of
(53:22):
the illness or misfortune to beborn during them and display
impatience is also foolishness.
To say to oneself tomorrow orthe day after I will be hungry
and thirsty and constantly todrink water and eat bread today
is pure madness.
Similarly, to think ofmisfortunes and sicknesses yet
in the future, but nownon-existent, to suffer them
(53:45):
already, to show impatience andto oppress oneself without any
compulsion, is such stupiditythat it no longer deserves pity
and compassion.
So this is very important,right?
There's a lot of people whosuffer from anxiety.
Anxiety is creating thesebaseless fears.
(54:08):
The future is not existent.
You're in the now, and thatpatience is given to you by
Allah for the now.
You're only guaranteed the now.
You have only the present.
And Allah calls you to be fullyinvested.
And you can say to yourself, Ican say to myself, I can focus
(54:31):
on the next five minutes or thisone hour.
I can make it work.
Even if it's painful, I gotthis.
With Allah's help, I can do fiveminutes.
I can do that hour.
Sometimes you're in so muchpain.
And if you think about the nextyear or even tomorrow, the next
10 years, and you think, oh myGod, if this continues for the
(54:55):
next year and the 10 years, andyou're just creating more and
more suffering.
But if you say, Allah has givenme patience for the now.
I have enough patience to workthrough this hour, then it's so
much easier to endure the painand the suffering instead of
(55:19):
thinking of it already in yearsand creating more anxiety and
more fears and inflicting moreharm upon oneself.
So that is an example of how wewaste our patience to the
future.
We create scenarios,catastrophes, and catastrophes
(55:42):
and crises that are not thereyet.
What's going to happen to metomorrow, next year?
Will I be still in a state ofsuffering?
What's going to happen to mychildren, my grandchildren?
What's going to happen to thisuniverse because, oh my God,
climate crisis is on the rise,global crises?
(56:05):
Will my...
child be endangered through somegun violence or gun shooting oh
my god the influences of theinternet and the harms the bad
influence and the destructiveinfluences and dangers of
society of peers of you name itthere are so many things we can
(56:30):
be afraid of oh what if the nextpandemic happens or this happens
or what if we lose everythingtomorrow There's no end to that,
to create all these baselessfears.
We have to make a choice.
Either we fear Allah in ahealthy way, right?
One fear, or we fear thecreation, all events, the virus,
(56:55):
the sicknesses, the wars, thegun shootings, the bad
influences, so much to be afraidof.
So, If we have thousands fearsand endless fears, we create
them by being, creating such anegative future, or writing,
imagining a wrong future, thisdestructive future, we will die
(57:20):
a thousand times.
But if you fear Allah, a healthyfear, that says, I have awe of
Allah.
He looks at me in this momentand how I use it, how I, how
mindful I am and how conscious Iam, how I use my time wisely, if
I'm present with my family, withmy local community, if I invest
(57:46):
myself fully.
That's a healthy fear.
It's a life-giving fear,life-affirming fear.
And that fear is directed toAllah.
It's healthy.
It's not too much.
It's not debilitating,paralyzing.
It's actually life-affirming.
But the other endless fear, thatanxiety, too much into the
future, creating these likehorror scenarios and inflicting
(58:10):
more suffering on us, onourselves.
Let's not go there.
Instead, try to be mindful ofthe present, full ikhlas, full
sincerity, trying to payattention to what's happening in
the now, starting in the nowwith what I have right now and
not waiting for, oh, in 20 yearswhen I'm retired, oh, if I'm,
(58:33):
you know, this and that or moveto this country, then I will
start being more active, abetter Muslim.
If I move to this place, I'll beholier and more giving and more
this and that, a better person.
No, there is no guarantee ofthat future.
All what you have is where youare now, where Allah has placed
(58:58):
you.
Again, be content with that andthen launch in fully.
What you have, it doesn't haveto be a grand project.
Doing things with great love andsincerity for Allah, that's the
goal.
It's not about the quantity ofproducts and results.
(59:19):
That is something that is amaterialistic understanding in
our current world that it's allabout doing a lot of things.
No, it's doing things withsincerity and love for Allah.
And that might be a tiny act,but it creates a great impact.
We don't know.
Allah has the power to createlasting, amazing impact to one
(59:45):
sincere act.
I mean, look at the life of theProphet Sallallahu Alaihi
Wasallam.
His was all about characterformation by being a beautiful
person.
He made such a lasting impactthat he left this enduring
spiritual legacy.
It was not about buildingthousands of companies,
(01:00:05):
conquering thousands of lands.
So it was not about the numbersor materialistic accomplishments
or worldly success.
It's about self-purification,cultivating good moral
(01:00:30):
character, cultivating goodmoral leadership, being a person
of integrity, honesty, beingopen, accessible to everyone,
being embracing, compassionate.
And it starts here in the now inour small neighborhoods.
Because if everybody is investedin their micro world, the world
(01:00:52):
would be a better place.
We cannot always change themacro things, but the macro
events are are changed to theMichael.
It will have ripple effects.
And each one of us is theshepherd of their community.
Each one of us has been given somuch.
(01:01:13):
And we can launch with what wehave.
We all have something to give.
We all have value.
We can make a difference insomeone's life.
But if shaitan tempts us, whichhe does into overthinking,
ruminating too much into thepast and into the future, We
lose out the moment.
(01:01:35):
Life is in session.
Are you present?
That's the question.
Now.
Life is now.
It's not tomorrow.
It's not in 10 years.
It's now.
Together with your family, to beinvested in your community, to
visit a neighbor.
(01:01:55):
There are so many ways peoplecan be giving.
It doesn't have to be a grandlecture.
In fact, the micro, small acts,those habits create more lasting
impact.
And so when we think of thefuture, we should always move
(01:02:18):
with with a good assumption ofAllah.
Why do we create horrorscenarios?
Why can't we cultivate enoughtrust to say, wait a minute,
this ship, this universe has anamazing captain.
amazing, expanding wisdom.
And it has been taken care offor millions of years.
(01:02:44):
Why do I assume that tomorrowwill be everything is falling
apart?
When I look into the future thatis non-existent, I anticipate
with hope because there'spossibility.
It doesn't Why do we think thatit has to be always negative,
destructive, and dark?
(01:03:04):
In fact, Islam teaches us, theQuran shows us, that what will
be given to us is always betterin the future.
The best is yet to come.
And if I have a seed in my hand,I plant it in the now, and the
(01:03:25):
future is defined Buy my seedthat I'm planting in the now, in
the present.
And it's an act of prayer thatwill shape the future.
The future is made through thepresent.
And every time I engage myselfin a holy act, a holy sacred
feeling and conduct, I'm votingfor a better future.
(01:03:48):
I'm building it right now.
This is my ultimate prayer.
But it has come from the inward.
this internalizing that thefuture is shaped by each of us
by planting that seed in the nowand not creating these horror
scenarios or fearing judgmentday too much.
(01:04:12):
My death is my judgment day.
When the Prophet peace andblessings be upon him was asked,
O Prophet, when is judgment day?
What was his question?
What have you prepared for it?
What have you prepared for it?
(01:04:32):
Which basically means, what areyou doing right now?
What am I doing right now today,in this moment, this Holy
Friday?
That's the question.
And it's one thing, doing withsincerity and honesty,
integrity, to show up in all ourplaces as Al-Ameen, as the most
(01:04:53):
trustworthy, like the Prophet ﷺ.
this beautiful person ofprinciple, integrity, honesty,
of holistic Islam, of being inpublic and private the same,
transparent, beautiful, holisticMuslim, not compartmentalizing
(01:05:16):
Allah, showing up in community,outside, in the family, at the
workplace, in the store, in themarket, as that one person, El
Amin, that everyone felt safearound, everyone felt embraced,
everyone felt that they arebeing in the presence of the
(01:05:39):
source of light, a mirror ofthat divine light.
And that's how we can show up inthe world and make a difference.
As neighbors, as spouses, asparents, as coworkers, to embody
al-ameen, to make people knowthat they can trust us.
(01:06:04):
And because we know that Allahis watching and being present
and we want to honor Him in thebest way.
We want to be trustworthy.
When people know that they aresafe from us, from our tongue
and our actions and our deeds,that we will not harm or hurt
them.
If each one of us shows up inthe world like that, wow.
(01:06:27):
That is where the macro changewill happen.
It comes down to that amazingmoral character.
That's why we reflect on how touse patience.
Patience is believing thatthings will happen in Allah's
time in most beautiful ways andtrust in that.
They might not happen in my timeor your time or according to my
(01:06:51):
order or plan, but I'm not thecenter of the universe.
To give up egocentricism, Togive up on the ego and this idea
that the universe has tosurround according to my
interests.
Yes, I wanted a future with mydaughter.
I don't have it in this dunya.
Allah did not give it to me inthis world.
(01:07:15):
But I will have it.
I find comfort in His promisethat my best relationship with
her in the best form, thatfuture is still there.
It will be given to me in thebest way, in the best shape.
And so when we look into thefuture, not with anxiety, but
with great hope and greatoptimism and positive assumption
(01:07:39):
about Allah and light and life.
And by being in the present andplanting that seed, I'm already
voting for that beautifulfuture.
And I look forward to it withanticipation, with hope.
And I trust in my Lord's promisethat whatever he creates always
(01:08:02):
has beautiful outcomes andresults.
I trust in his order.
I trust in his plan.
I trust in him creating theamazing and writing an amazing
future for all of us.
Alhamdulillah.
So I do not overthink or overruminate or create ugly
scenarios.
(01:08:23):
No, I don't.
Even if the world slows us,overthrows us, or presents us
with chaos and wars and so manysuffering and pain, yes, there
are moments where we are low andmake space for sadness and grief
and pain and guilt.
(01:08:44):
But then we gather, we get up,and we continue the good fight.
We continue the work of theProphet ﷺ, who showed us that
despair is not an option.
Despair, hopelessness is not anoption for the believer because
the believer has ultimate trustand hope in Allah's mercy.
(01:09:06):
We do not despair of Allah'smercy.
He has promised and we haveenough evidence, sufficient
evidence to know that hispromise is true.
So may Allah allow us to beembodiments of beautiful
patience, to cultivate the artof noticing, to respecting his
wisdom and order and timing, andto grow more, to grow ever more
(01:09:32):
in patience and draw nearer toAllah.
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