# How to Become A Great Person | Midnight Majlis

**Author:** Dr. Omar Suleiman
**Series:** Midnight Majlis
**Published:** 2025-03-27
**YouTube:** https://youtu.be/_dZh3Ca76y4
**URL:** https://yaqeeninstitute.org/watch/series/midnight-majlis/how-to-become-a-great-person-midnight-majlis
**Topics:** Acts of Worship, Sharia

## Description
The end of Ramadan is a time to redouble your efforts. Pray more, fast more—give more. Why do you keep falling into the same bad habits? Dr. Omar Suleiman and Sh. Yaser Birjas explore Ibn Hazm (rh)’s raw guide to treating corrupt character—how to spot it, fight it, and finally change.

## Transcript
**[0:00]** As-salamu alaykum wa rahmatullahi wa barakatuhu. Wa alaykum as-salamu wa rahmatullahi wa barakatuhu. Alhamdulillah, Rabb al-'Alamin, sallallahu wa sallam wa baraka on our Prophet Muhammad (ﷺ) and his family and companions, and peace be upon him and many others. We welcome you again to the 29th of this beautiful month of Ramadan. May Allah subhanahu wa ta'ala make us among those who will be granted the full reward of Laylat al-Qadr, O Lord of the worlds.

**[0:19]** Here, from the Valley Ranch Islamic Center all the way in Irving, Texas, with Shaykh Omar Suleiman, as we have this beautiful majlis on the book of Imam Ibn Hazm, may Allah have mercy on him, Al-Akhlaq wa al-Siyar, morals and behaviors. So those who are following with us, we are reading right now from chapter 9 on practical morality on page 49,

**[0:38]** insha'Allah, in the English translation. And in the Arabic text, it's Faslun Fima Ta'amalun Nasubihi Wa Fil Akhlaq. So if you guys remember, you followed the sequence of these chapters as we were studying it together. Right now, rahimahullah ta'ala, he's going to be speaking on, you could say, more like coming to the final chapters.

**[0:58]** So he's now trying to summarize as much of his experience as possible on these different topics. So that's why he's now focusing on something that's very pragmatic, basically etiquettes or akhlaq or manners. So he began by talking about how to be genuine, how to be authentic, what does it mean to be smart, what does it mean to be this,

**[1:17]** what virtues have been mean, how to define those virtues. So he's speaking on this subject, rahimahullah ta'ala, in this chapter, insha'Allah ta'ala. So as we were speaking earlier on this chapter, the very beginning of the chapter is very interesting. It really speaks so much about something that we unfortunately in our time today, people are struggling with.

**[1:37]** Because of the social pressure and the social circles that you have to belong to, being part of. It's so exhausting to many people, even Hazm rahimahullah, he's talking about this, one of those negative traits of it. So bismillah, let's begin with that discussion. Bismillah, alhamdulillah, as-salamu alaykum wa rahmatullahi wa barakatuhu.

**[1:52]** [Arabic recitation]

**[2:21]** [Continued Arabic recitation and discussion]

**[18:59]** Be in this dunya, like live this life as if you are a stranger or just passing through. Like you're not staying for too long, that's what it means. So therefore, when we look at the Prophet's (ﷺ) food and clothes and rides, they were just means to reach a different destination, higher destination.

**[19:19]** For us, it becomes the destination itself. Like what we wear, what we eat, what we ride had become that destination. People work so hard, making so much money, hoarding so much stuff, why? Because the possession of this particular shoe, this particular car, this particular cuisine,

**[19:39]** or eating this place or that restaurant, all these things had become unfortunately for many people their destination itself. Like I work so hard for this, so I deserve to do that. However, let's be balanced over here. The Prophet (ﷺ) was asked, when a man came to the Prophet (ﷺ),

**[19:55]** he said, O Messenger of Allah, a man likes to have a good dress and a good hair. [Continued discussion]

**[20:25]** His clothes, just to do the best job for it. To cover up and go to make riba'at and salah and so on. So, brand names, fancy stuff, colors, not a big deal. If it's available, he would wear it, if it's not, and so on. Like the Prophet (ﷺ), one time he was seen wearing a nice, beautiful red suit.

**[20:43]** And suit in the culture of the Arabs back then, meaning two pieces, such as for example, loincloth and a shirt on top of it or something like that. So, he was once seen wearing a nice, beautiful red suit that had white stripes. And the Sahabi, he was describing the Prophet (ﷺ) in that beautiful moon, full moon.

**[21:01]** He goes, look at the Prophet (ﷺ), look at the moon, look at the Prophet (ﷺ), look at the moon. Look at the Prophet (ﷺ) again. I said, wallahi, I saw the Prophet (ﷺ) was much more beautiful than the moon in its full night. Like he's seen that. So, again, it's not haram to wear nice and to dress nice,

**[21:19]** and to have a nice ride and so on. But it shouldn't be the destination. Our heart should not be attached to the shoes we wear, to the clothes we put on, to the perfume you own, to the car you drive, to the food that you eat. It shouldn't be attached to this.

**[21:35]** Our food should be just sustenance on the journey towards akhira. Our ulema even, Shaykh, tell us something about when it comes to seeking knowledge. He said, as a talib al-'ilm, as a student of knowledge, you know, you have to be quick in three things.

**[21:51]** Number one, in eating. Number two, in writing. Number three, in walking between errands. Like you don't have time. You don't have time to eat and sit down and have a fancy meal and all that stuff. That's why, if you look at Zad al-Ma'ad, Ibn Qayyim (رحمه الله) describing how the Prophet (ﷺ) used to eat,

**[22:11]** some of the description of the Prophet (ﷺ) eating, he actually wouldn't be sitting down on the ground. He would be crouching. So when you crouch down and you eat, what does that even mean? That means it's not going to take 15 minutes or 20 minutes to finish the meal.

**[22:27]** It's going to be just a few minutes. Which means, eat and move on. We have things that are much more serious and important than just eating a fancy meal. So when I look at the Prophet (ﷺ), the big difference is people need to understand, all these worldly things, if you make them a target that you need to hit,

**[22:47]** you put them at a destination to arrive at, if you make this, it has its own merit in your life, then you're going to start losing the meaning of that journey in itself, unfortunately. Be genuine. I wanted to just comment, if you don't mind, just on the Prophet (ﷺ) as well.

**[23:06]** Most people are very indifferent to their matters of the religion. Like how do you pray? You learn how to pray, maybe you grew up, you saw people praying this way, but you're not really paying attention to where your hands are, what you're saying, how you're doing the different things. You learn how to pray in a certain way, you just kind of went with the flow.

**[23:22]** When it comes to matters of the religion, just indifference. Aloof almost, like whatever. The Prophet (ﷺ) treated the world like that. And the thing is that he mastered it in a way that he wasn't indifferent to people's circumstances. In fact, the Prophet (ﷺ) noticed things from people that no one else knew.

**[23:40]** So like, you know, someone comes in the masjid, and the Prophet (ﷺ) says, stand up and pray two rak'ahs. Because he wanted people, one of the reasons for that, the context, was he wanted people to see the situation of that person. Go give that person sadaqah. The Prophet (ﷺ) noticed the woman that used to clean the masjid that was missing one night.

**[23:57]** But when it came to his own worldly affairs, it was as if he was like, yeah whatever, indifferent. And there are two instances that come to mind, subhanAllah, that really illustrate or highlight that perspective and how he wanted to shift perspective. The first one is when the Prophet (ﷺ) was giving khutbah,

**[24:14]** and he was looking extremely nice and he's wearing really nice clothes, and people were just admiring him. Like, man, he looks incredible, right. Like, beautiful suit. He's, the ambassador just came back and gave him something, and the Prophet (ﷺ) put it on for Jumu'ah. And the Prophet (ﷺ) notices that people are admiring it,

**[24:31]** and he says, you all see this, and you think this is all that. He says, wallahi, the handkerchief of Sa'd (رضي الله عنه) in Jannah, Sa'd who was a martyr, is better than this whole thobe. Like, just the handkerchief that you blow your nose with, what Allah gave him in Jannah of that is better than this whole thing.

**[24:48]** Like, don't get too impressed by this stuff, guys. Like, I'm wearing it, but it's just vanity at the end of the day. On the other hand, you have the time when 'Umar ibn al-Khattab (رضي الله عنه) walked in, in the famous incident, and the Prophet (ﷺ) was rising from his sleep, and 'Umar (رضي الله عنه) came with a very serious issue.

**[25:05]** But when he saw the Prophet (ﷺ) getting up, and his bed, I mean, this is the most powerful man in the world, (ﷺ), the most important man in the world. And his bed is made of branches, and his pillow is a leather-stuffed pillow.

**[25:20]** And the hujrat of the Prophet (ﷺ) was no bigger than this space right here. Each one of the hujrat of the Prophet (ﷺ). Tiny space. And he gets up, (ﷺ), and 'Umar (رضي الله عنه) sees all the marks on his back, and 'Umar starts to cry.

**[25:36]** And the Prophet (ﷺ) says, why are you crying, 'Umar? He says, Ya Rasulullah, I've seen the palaces of Rome and Caesar. I've seen the palaces of Kisra and Persia. And he says, you're so much more deserving of that. And look, the Prophet (ﷺ) is like, I'm not noticing.

**[25:52]** I'm not paying attention to this stuff. And the Prophet (ﷺ) is telling 'Umar, aren't you pleased? Ama tardha, Ya 'Umar? They have this world, but we have the hereafter. I don't care. You're crying over me, I'm not crying over myself. I'm not feeling sorry for myself.

**[26:08]** Because Allah has given us something far greater to pursue of the hereafter. So it just shows you the indifference that he has to the world, (ﷺ). And that's why his character was so perfect, because he was focused on his religion, focused on his character,

**[26:23]** and not focused on the things that usually distract people of vanity. So Imam Ibn Hazm moves on to another point right now. He says, [Arabic text]

**[26:42]** He goes, the perseverance which consists of keeping one's word, and the perseverance which is nothing but obstinacy, are so alike that they can only be told apart by someone who knows what different characters are like. What he means by that, he said, look,

**[26:57]** you find some people who are very tough and very actually strong in terms of standing for what they believe in. He says, look, when people stand for what they believe in, one of two things. Some, they stand on for the truth. And some, they're only just there for just being argumentative.

**[27:15]** Sometimes when you have people, and no matter how much you try, they're very firm because they believe, they believe in what they stand for. Standing for justice, standing for the right thing. And that's what happened right now for God's sake, in our time, in Gaza, Palestine, around the world.

**[27:32]** Those who know the truth, they stand for and they're willing to sacrifice everything for the truth, right? Versus people who know that they're lying, they're just hiding the truth behind that facade that they come up with right now, being just politically correct and so on.

**[27:48]** He goes, look, some people just do that for the sake of argument, but others, they stand for justice. Because only someone with good character can tell the difference between the two. Like nowadays, subhanallah, you see media, right? It's so shocking, surprisingly shocking,

**[28:04]** when you realize how many people are falling for this falsehood in the news and false media, and all these politicians coming out with these false arguments and excuses and so on. It's just like weird, it's really like wow, do they really believe in what they're saying?

**[28:19]** That's something that gives you a shock. Do they really believe in that? Don't they see that what they're doing is just the damage they're causing, subhanallah. But it's just unbelievable, because only someone with sound character can tell the difference between someone who's lying about it and someone who's being genuine and truthful about that.

**[28:35]** Subhanallah. The one who's doing it, of course, for falsehood, [Arabic text] he only shows that kind of bravery

**[28:51]** or a straight face in this kind of argument, knowing deep inside how false his argument is. And the only thing he does, he says basically, he's trying to push so hard, as much as possible,

**[29:07]** basically making his voice so loud, making his voice so loud, to hide that falsehood behind it. And even in the Arabic language, we say sometimes, which means if you would like to win an argument, speak louder.

**[29:23]** If you speak louder, people think that you're serious. Oh my God, yeah. Because they're loud, they must be actually so serious. They're so passionate about it. Because that passion can't be just for falsehood. It's not going to be true. So it's like he's saying that loud people are usually masking emptiness inside of them.

**[29:41]** And people that are making a display always are usually masking a major void in their lives. So if they're empty on the inside, they're overcompensating with the presentation on the outside. Again, this whole thing is about mastering the self and finding authenticity in yourself

**[29:56]** and pursuing greatness and not looking towards these things. So he continues to say, look, as a result of that, how do you know the people who really have good sense of mind versus those who are just being ridiculous in their arguments?

**[30:11]** He says, the extent of the mind is to use obedience and virtues, and this extent is to avoid sins and transgressions. He goes, look, the meaning of having good sense means having good reason, and the faculty of mind is defined as the practice of obedience to Allah

**[30:28]** and the practice of piety and virtues. This definition also implies avoidance of rebellion and vice. As Allah subhanahu wa ta'ala mentioned in the Quran, wa qalu law kunna nasma'u aw na'qilu ma kunna fi ashabi al-sa'ir. Speaking about the people of Jahannam, when they're going to be saying,

**[30:44]** they will say, if we had listened, if we had understood, which means we had that sound mind, that good sense, we would not be among the damned in Jahannam. So what he says, this is how to be smart. You know you're smart if you can tell this is haram, stay away from it. This is good, I will do it.

**[31:00]** That's what makes you smart. Because you have that good sense of reality. This life is vanity, it's going to come to an end. There's a better life after that. So you would hold yourself of course from going into what your desires take you down to that which keeps you superior inshallah in this dunya and hopeful inshallah in the akhira.

**[31:16]** Then he says, wa haddu al-hamaq. Stupidity, he says, is defined as the practice of disobedience to Allah subhanahu wa ta'ala and the practice of vice. That's his definition for it. This stupid person is the one who wastes his life,

**[31:32]** you know, through going into the haram and not protecting the wajibat and the halal. Why is that? Because again, and his point of reference is different than what's in this world. Because in this world, people that tell you, hey, you aim high, but for what?

**[31:48]** Worldly matters. And as a result, they will justify for you every possible mean to get you there. Halal, haram, wrong, right, who cares? But here, we talk about the akhira as being the target over here. He goes, look, the stupid one who doesn't recognize that,

**[32:03]** doesn't realize that they're wasting such a precious commodity like jannah for just a fleeting moment in this dunya. He goes, those are the stupid ones. And then he goes to the third category. Qala wa haddu al-sakhf,

**[32:18]** huwa al-'amal wa al-qawl bima la yahtaju ilayhi fi din wa la dunya wa la hamid khuluq, mimma laysa ma'siyan wa la ta'an. Those ones, they're the stupid ones. What could be the middle right now? Qala al-sakhif,

**[32:33]** which means the ridiculous ones. Those are so ridiculous basically. What do they do? Because they get themselves busy doing things that won't benefit them in dunya or akhira. Like it's not haram what they're doing, but it doesn't bring them any benefit in their dunya or their akhira.

**[32:49]** And frankly, in time like ours, that's the most manifest thing unfortunately. Like people, they don't want to be serious about, for example, about advancing in life, about accomplishing. Everybody wants to take shortcuts in this dunya. Shortcuts has become the thing that everybody is desiring to have,

**[33:06]** versus really leaving a legacy and something that is meaningful in this life. So he defines people to three categories. Number one, the smart ones, who know that their destination is Jannah. So therefore they're going to have to busy themselves doing good, stay away from bad.

**[33:21]** And then those who are ridiculous, they're just doing things, they're busy but not productive at all. And the third category, he called them hamqa or foolish and stupid. Those are wasting their life in meaningless things. So Shaykh, the next part of this chapter,

**[33:39]** so you've got to see it like he's talking about the graduation of poor qualities, right? So earlier on, if you remember a few nights ago, the idea that if you let your desires own you, then eventually you'll do anything you can to fulfill those desires. So you can develop a predator, you can become siba'i,

**[33:57]** you can become like a predatory beast where you're willing to hurt people even to fulfill those desires. The root cause was that you didn't tame your love for those desires in the first place. Here, to sort of build off what Shaykh Yasser is talking about, a person who's aimless in life and who's always looking,

**[34:13]** a sakhif is someone who looks for shortcuts, eventually is going to try to find ways to not just game the system but to cheat the system, right? So how do I just get around? How do I find social mobility without actually putting in the hard work

**[34:28]** and being known for things that I actually attained in life? So this is where he comes to, wa amma ihkamu amri al-dunya wa al-tawaddud ila nas bima wafaqahum. He says, ask for mastering the affairs of this world

**[34:43]** and winning people's affection through whatever pleases them. So basically people pleasing. Ibn Hazm hates people pleasers. It's so clear in his books, the man hates, because that's what he found cowardice. He found the shuyukh of his time just sucking up to the political class,

**[35:01]** and the political class sucking up to those that were higher than them, and people that used to make all these bold statements about the government, but then once the government showed up at their door, they just started sucking up to these government officials. He hated people pleasers. And that was the number one quality that turned him off.

**[35:18]** So he's saying that ask for these people that are people pleasers, and he said they're just always looking to what they can do to make the right person happy so that they can get ahead. Wa salahat 'alayhi halu al-mutawaddid min batil aw ghayrihi aw 'ayb aw ma 'adahu,

**[35:34]** wa al-hiyal fi inma' al-mal wa bu'd al-sawt wa tasbib al-jah bi kulli ma umkina min ma'siya wa radhil. He says that ask for a person who will do whatever he can to please people, whether that's using falsehood or even displaying like lowly traits, lowly qualities,

**[35:55]** or using trickery, deception so that you can increase your money, or raising your profile, or gaining a status through doing something of no meaning. I'm sorry, this is like spot on when he's talking about the day. People that get famous for garbage or get famous for nothing.

**[36:13]** Like building a profile, building fame around absolute stupidity. Willing to do whatever you can to get famous, willing to do whatever you can to get ahead. The attention economy, so he's talking about the attention economy in his time. If you're trying to sell a version of yourself, you'll keep on doing something more ridiculous,

**[36:32]** clickbaity, the next level, the next level, the next level. Whatever it is, you've got to take it further with a joke. You've got to take it further with your social media. You've got to take it further with your social circles. Whatever it is that's going to get more eyes on you. He says that even if you succeed technically,

**[36:49]** he says this is actually a really dumb person. Okay, this is not a person who we would call, you're actually not as smart as you think you are. He says, qad kana alladhina saddaqahum Allahu ta'ala fi annahum la ya'qilun,

**[37:07]** wa akhbarana ta'ala bi annahum la ya'qilun, sa'isin li dunyahum, mutamarrisin li amwalihim, mudarin li mulukihim, hafizin li riyasatihim. He says that the people that Allah called dumb in the Quran,

**[37:22]** that Allah said have no brain, right, are people that were really good at managing their money. They were really good at getting famous. They were really good at getting ahead in this world. But at the same time, they pleased their rulers, or they preserved their leadership by,

**[37:39]** by feeding their followers with certain things. He said these are the same people that Allah called people of no intellect, people who actually don't think, even though if you saw them in society, you would say these are people that got ahead. By the way, I want to put this out there,

**[37:54]** because I think sometimes we misread the seerah. Abu Jahl, what was his name? What was his name before Abu Jahl? What was his nickname? Abu al-Hakam, the father of wisdom. The father of wisdom. His name was 'Amr ibn Hisham, but his nickname was the father of wisdom.

**[38:11]** But through Islam he became Abu Jahl, the father of ignorance. Like what an insult, that you went from being known for your wisdom to actually being known for your foolishness. Abu Lahab was known to be a really smart man. Like he knew how to make his money.

**[38:28]** Why did Abu Lahab oppose the Prophet (ﷺ)? Abu Lahab by the way used to dress nicely. He used to look good. He's not like this ugly personality that you know. Abu Lahab used to, he came off as like a really smart, well-to-do wealthy educated man, and that's why when the Prophet (ﷺ) talked about turning all the idols

**[38:48]** into monotheism that we believe in one God instead of all these idols. He said that's bad for business. You're taking all these idols. We make money off of these idols. You're taking all of these aliha and making them one ilah. You're messing it up for us. It's bad money. It's bad for business. All he could think about was a financial lens and Allah is saying these are actually the dumbest people in the world.

**[39:10]** They don't see how far they've actually gone. So he says that he continues. He says, lakin hadha al-khuluq that this characteristic is not intellect. Lakin yusamma al-daha'. It's being sly, cunning.

**[39:27]** We talked about the daha' in a previous lesson, someone that's that's basically just really really cunning they know how to play games. They know how to cheat people. So they're smart Allah gave them the potential to be smart and to be intellectual,

**[39:42]** but they use those those wits to actually cheat people. They use those wits to mess with the system. They use those wits to present a certain thing about themselves. That's not true. Qala wa dhudhu al-ghaflah wa al-salama and the opposite of that is

**[39:57]** heedlessness or innocence, heedlessness or innocence. Right the opposite character of someone who is described as having daha'a someone who's cunning is someone that's either ignorant or just innocent like they don't know how to play the game. And he continues finally and he says wa amma idha kana sa'yu fima dhakarna tasawunan.

**[40:19]** He says that as for if a person was to avoid these paths out of dignity, wa anafa out of dignity and out of self-respect, fa huwa yusammal hazm, then that's a person who's called hazm, which is his name, right?

**[40:36]** Resolute and he says the opposite of that is a person who's completely lost. So again, the point is he's saying that look, let me put it to you this way what he's actually putting out here. If you hate someone that's evil and that got ahead with their evil and that gamed the system and that cheated people and

**[40:55]** became really successful in a worldly sense and the only thing that stopped you from getting there was that you just didn't know how to play the game, right? That just means you're ignorant. But if you avoided getting ahead through deceits and

**[41:11]** cheating people if you avoided doing that out of self-respect and dignity, then that's what hazm is. That's what resoluteness is. That's what a praiseworthy characteristic is. Let me put it to you this way. I look at the Prophet (ﷺ) again. Abraham ibn Abi Sufyan, he looked at the Prophet (ﷺ) from a pure leadership quality.

**[41:30]** He said I could eat the Arabs with this man. What did he mean by that? It's like the Prophet (ﷺ) is such a natural leader. He's so magnetic. He's so good at just he was analyzing him from a pure leadership perspective.

**[41:45]** He wasn't a Muslim, but he said look if I can make a deal with him cut a deal with him. He said I could eat the Arabs with this man. He's so smart. He's such a great leader. So he told the Prophet (ﷺ). Look, I'll support you on the condition that we inherit leadership from you,

**[42:00]** that you give us tribal superiority. Notice that the Prophet (ﷺ) was weak at that point. He was vulnerable. This is in the Meccan phase. He's looking for anyone to take him in so (ﷺ) to allow him to preach openly without being persecuted. Abraham ibn Abi Sufyan, he looks at the Prophet (ﷺ) and he sees a desperate man,

**[42:18]** but he says he's a great leader. He has all of the qualities of a great leader. He says I could use this man and I could eat all of the Arabs and the Prophet (ﷺ) responded even in his weakest point and he said what? Inna al-amra lillah, yu'tihi man yasha', wa al-'uqba lil-muttaqin said this affair belongs to God.

**[42:38]** Allah will give it to whom he wants and victory belongs to the pious. Think about what it takes to say that in those moments. Like they're trying to, waddu law tudhin fa yudhinun. They wish he would compromise they would willingly compromise on on their qualities right on on all of their principles.

**[42:58]** So they thought that they could bully the Prophet (ﷺ) into submission. They thought that they could bully him into accepting certain concessions and they would compromise every element of their religion. They'd compromise every element of their culture and the Prophet (ﷺ). Qul ya ayyuha al-kafirun.

**[43:15]** Like no, we're not gonna worship your gods even for one day. Even if you worship Allah for the whole year. We can't worship idols the Prophet (ﷺ) wouldn't give up. But that's the point here. The Messenger of Allah (ﷺ) was in a position,

**[43:30]** as Qadi 'Iyad mentions this one of the greatest proofs of his prophethood. The Prophet (ﷺ) had he not been God sent, man, he could have easily taken advantage of the people. Look how much they loved him. Imagine if when 'Umar (رضي الله عنه) came to the Prophet (ﷺ) and said, you know,

**[43:46]** I hate that these branches are leaving marks on your back the Prophet (ﷺ) said, so build me a palace then. You don't think the Sahaba would have built the Prophet (ﷺ) the most beautiful palace in the world? Imagine the Prophet (ﷺ) who used to do wudu and they loved him and adored him so much

**[44:04]** they would want to catch his wudu. Imagine if the Prophet (ﷺ), you know just put out there, you know, by the way guys, I really like this particular type of food. I'd appreciate it. If you all can facilitate it people would be leaving the lambs and the sweets his favorite sweets at the door all the time or by the way, I really like this type of cloth.

**[44:22]** Or even at the time of his death (ﷺ), what does he say? By the way, I know someone who converted to Islam on the basis of this. Said reading about how the Prophet (ﷺ) left this world. He didn't say build me a big tomb. He didn't say make sure that you do this and make sure that you do that. The Prophet (ﷺ) said don't make my grave an 'Eid.

**[44:44]** Don't don't do with me what they did with my brother Jesus what they did with my brother 'Isa (عليه السلام). Don't exaggerate with me the way they exaggerated with 'Isa (عليه السلام). And he said send your salam to me wherever you are and it will reach me. Don't don't go out of your way. Don't make this whole thing the spectacle around me.

**[45:03]** Allah has already honored the Prophet (ﷺ) sufficiently. I don't need the vanity. I don't need all of these things. That's one of the greatest proofs of his prophethood to the point he'd catch you if you slipped in poetry around him. Ya man ya'lamu ma fi ghadin the young girl said he knows what comes tomorrow the Prophet (ﷺ) said no.

**[45:20]** No, only Allah knows what happens tomorrow. That that actually built in the Sahaba a greater reverence for the Messenger of Allah. (ﷺ) Like this is a leader. This is a man (عليه الصلاة والسلام) who has a mission a purpose. He doesn't change with the circumstances. He has integrity. He has true character. He could have exploited the emotions.

**[45:39]** He didn't do that because he was a man with a mission (ﷺ). For for the point that you were you you talked about earlier, how Ibn Hazm rahimahullah he hated, you know people's pleasers. Obviously, it's clear. He's referring to what we know today as

**[45:56]** the means or the end that justifies the mean right so people today that's what they have in their mind. Subhanallah, if you don't have the concept of the Akhira, they believe in Allah subhanahu wa ta'ala the accountability for your actions before Allah, not just the people in the world,

**[46:11]** then we would do whatever you want to do and that's exactly the Machiavellian principle is that you that the end justifies the means and he says a bit. That's not true. You shouldn't be arriving at that stage in life or that fame or that name or build yourself on the account of this obeying Allah

**[46:27]** subhanahu wa ta'ala kissing up to people to the extent that you lose your own virtues and so on because that's not the way it should be done. Social media is the is the example of this right now if you need more followers, what do you need to do? The most common thing right now is just to expose yourself and compromise yourself.

**[46:45]** You do that the most despicable thing online and people will just be kind of like you have a lot of followers as other than. Unfortunately, or like I said the most ridiculous thing that completely on unimportant stuff gives people famous these days. Unfortunately, that's how ridiculous our society has become these days.

**[47:03]** If you move on inshallah to this point, did you do what I'm a walk off? I will go as well as all of the line. Shall we skip? So for the sake of time Ibn Hazm rahimahullah he says look after studying all of this. I want to summarize to you what the what virtues are.

**[47:18]** There's any virtue you can think of and he gave examples after like a walk out as well, too. Like any example he says of any virtue you can think of, it goes it goes back to one of these four major virtues some words combination of these virtues. He says but the four major virtues are he says qala usul al-fada'il

**[47:37]** usul al-fada'il kulliha arba'a the the the virtues have four roots. Which are all virtues up. What are they number one? Al-'adl to be fair and just number two al-fahm understanding like you really want to understand clearly.

**[47:55]** Number three al-najdah which means bravery courage and number four al-jud which means generosity. And he started spending a little bit on this matter. He goes when it comes to 'adl and justice and Allah subhanahu wa ta'ala command us. This the whole universe was built on wa ja'ala al-mizan.

**[48:13]** It was all built on justice. So to be fair and to be just even if it was against your own self. And that's the most difficult thing called insaf in Arabic language. And insaf is when you give people from yourself what you believe that you owe it to them.

**[48:30]** But how many people are willing to do that? Unfortunately because we don't want to owe anybody anything. We're willing to lie. We're willing to cheat. We need to run away. We're to be unfair. There are so many things that leads to not being fair or stand for justice. That's number number two.

**[48:46]** Al-fahm understanding. What does that mean? Like you genuinely truly want to understand not just to argue. You know, Imam al-Shafi'i rahimahullah used to say in his debate with his opponents, when it comes to debating he says qawli sawab

**[49:04]** yahtamilu al-khata', wa qawlu ghairi khata' yahtamilu al-sawab. My opinion is correct, but it might be wrong. Your opinion to me is wrong, but it might be right. Which means if you can convince me that your opinion is more valid than mine,

**[49:21]** I'll be more than happy to take it. Like how many people really when they talk to others what they focus on is really understanding knowing the truth. Like I want to follow that. I want to please help me understand if I'm wrong. I'm going to take it but the Shaytan is clever. Our ego is also prevented from getting that route of trying to understand. We're not willing to understand it.

**[49:41]** The third he says al-najdah being, you know, brave courage, especially, you know with your with your friends with the din of Allah subhanahu wa ta'ala like when people need help the sense of chivalry and and the sense of you know being one community al-ta'awun 'ala al-birr wa al-taqwa assist each other without which is right.

**[49:58]** Courage is needed to fulfill justice and to be fair. Al-jud and then generosity. Anything that is that is access to your needs, you should always be available give it available to the people if you can. Because these are the four thing that he said after that wa usul al-radha'il arba'a as for the vices have four roots

**[50:19]** which are the basis of all faults and which are the opposite of the of the of the virtues we mentioned earlier. They are unfairness, ignorance cowardice and greed. What's your comment in the show? So two things number one,

**[50:35]** like every what the what the scholars of tazkiyah are trying to do is they're trying to get you to think deeper than your manifestations of character and think about the qualities that those characters are actually characteristics are coming from. So what's inspiring? What's motivating?

**[50:51]** Your goodness. Like so he talks about in this chapter like if you're nice to people but you're only doing that because for social mobility, you're actually just the people pleaser. That's not actually praiseworthy. But if you're nice to people because you're pursuing ihsan you're pursuing excellence, then that's praiseworthy, right if that's why you're showing generosity. So he's like what's motivating the action. So

**[51:13]** I'd say on the on the on the point the first point about the four virtues, giving the practical example and I'll just summarize it helps you understand what he's talking about. So he says like al-wafa' loyalty. Loyalty, I want you to ask yourself the question. Are you a loyal friend? Are you a loyal friend to people?

**[51:32]** Very few people will actually say yeah, I'm you know, I'm not loyal, right? I'm disloyal, but are you really a loyal friend and he gives this example. He says what is true loyalty? What what's the basis of loyalty? So he says justice generosity and bravery. So she gave four examples here, but he says look at how it manifests from three different things.

**[51:52]** Says loyalty is made up of these three things how so pay attention. He says loyalty is justice. Why because you won't forsake someone who didn't forsake you so I have to be just someone did something for me. I have to be just to that person. So it would be unbefitting of me

**[52:10]** to not give to that person what he gave to me and then he says it's generosity. How is it generosity? He says because there might come a time where there is a benefits to betrayal a benefit to walking out on your friend. And by the way, we're not just talking about like major things of money and stuff like that.

**[52:29]** Just like you're sitting in a gathering and everybody's talking about this person. When you talk about that person to right you're gaining social currency with the people that are around you. So your generosity is what that you would forsake the benefits of

**[52:49]** forsaking that person and he says the third one is bravery is courage. Why that means that when there is a hardship that you will encounter for standing with someone you don't flinch. Ibn Hazm is saying that's the type of friend I was to my friends.

**[53:04]** I wish that my friends were like that to me right that I had these three qualities towards my friends. I was just with them. I was generous with them and I was courageous on their behalf. I was I was brave for them and then on the vices. It's the opposite of those things and all that comes to mind Shaykh is like what the Prophet's (ﷺ) used to seek refuge in

**[53:21]** Allah from Allahumma inni a'udhu bika min al-hammi wa al-hazan wa a'udhu bika min al-'ajzi wa al-kasal wa a'udhu bika min al-jubni wa al-bukhl wa a'udhu bika min ghalabat al-dayn wa qahr al-rijal. Allahumma inni a'udhu bika min al-hammi wa al-hazan. Oh Allah I seek refuge in you from anxiety and grief.

**[53:36]** All right, that's more about your personal stuff, right? But then look at the next one. Al-'ajz wa al-kasal. I seek refuge in you from incapacity and laziness, again for yourself. But then wa a'udhu bika min al-jubni wa al-bukhl. I seek refuge in you

**[53:54]** Oh Allah from being greedy or being a coward. I seek refuge in you from greed and cowardice wa a'udhu bika min ghalabat al-dayn wa qahr al-rijal. I seek refuge in you from being overcome by debt or being overpowered by the cruelty of man.

**[54:09]** So the point is is that like you can't attain noble qualities in relationship to Allah subhanahu wa ta'ala while having lowly qualities with the people. Because they all stem from what and this goes back to the beginning of the book insecurity.

**[54:25]** Insecurity if you're an insecure person, then you're constantly searching for validation. And so if you're searching for security from Allah, then you don't need the security of the people. Therefore you will have noble qualities in regards to your pursuit of Allah and you'll have you'll have a nobility a certain

**[54:42]** waqar, you know a dignity with how you deal with the people as well. Because you don't feel like you need the people to fill any void inside of you. So why would I sell myself to get something from other people? Instead I will sell myself to Allah subhanahu wa ta'ala.

**[54:58]** Wa min al-nasi man yashri nafsahu ibtigha'a mardatillah. Right those who sell themselves for the pleasure of Allah. There is so much actually in the chapter that we can go point by point because Ibn Hazm rahimahullah was kind of putting more like his random thoughts before he forgets them. He talks about what lying means he talks about

**[55:17]** when people talk what kind of you know speech that they present and they mention he talks about you know those are very comfortable in this life and they have rest in this life. What does it mean why they're having comfort in this life and so many many beautiful qualities. But we have a very long night tonight share and shall especially for salah. So I want to go to the question inshallah here so you can finish a bit earlier if possible with the Lazarus.

**[55:37]** So if we have the microphones ready inshallah the brother side the sister side until so that we can start having the question inshallah that there is no questions online yet waiting for them bin Allah 'azza wa jal and bismillah, let's see if the brothers or the sisters ready inshallah.

**[56:02]** Okay. Anyone okay, I have it good. So I have a question it stems from a couple of days ago, but it's relevant.

**[56:21]** And I try to word this. Okay, so many people around us are afraid to speak out against injustice, fearing personal consequences as a result those who

**[56:38]** as a result those who do stand up are often labeled as troublemakers instead of being supported from an Islamic perspective. How should we approach this fear and our responsibility to enjoining good and forbid evil even when it comes at a personal cost?

**[56:56]** So the thing is so I think that to bear the consequences of being upon truth is something that's noble. And the questions you have to ask yourself are are you really doing it for the truth?

**[57:15]** And if so, are you avoiding employing mechanisms of falsehood? Right because al-munkar la yughayyar bi-munkar evil cannot be changed with evil injustice cannot be fought with injustice. So if you're speaking the truth and you're acting upon the truth and you're not engaging the means of falsehood and in the process

**[57:36]** you're ostracized, and that's something that's noble if you are becoming one who ostracizes if you're becoming one who harms if you're becoming one who then you can do all of that in the name of the truth, but the reality is that you forsaken the moral high ground.

**[57:53]** Right, so even if you initially had a cause of truth the falsehood that you indulged basically corrupted your cause. So what does that mean for the believer then? Speak the truth with courage. Keep around you people upon that truth.

**[58:09]** Make sure that you are being productive in pursuing that truth and I think at the end of the day like one other thing I'd add to this one caveat inna al-munkar la yughayyar bi-munkar. Don't treat your brothers like enemies. You know, Ibn 'Abbas (رضي الله عنهما) really interesting.

**[58:27]** We talked about the Khawarij because the Khawarij, you know as a people who took up the first swords in Islam against Muslims. They claim to be doing it in the name of justice. They claim that they were speaking truth to power. They claim that they were rooting out corruption. But subhanAllah, he said that they took verses

**[58:45]** about the enemies of Allah about the disbelievers and they applied them to other Muslims and other believers. Like they took the worst people like that brother that's sitting next to you is never Abu Lahab or Abu Jahl. Don't treat him like that. It's like the very famous incident where I believe it was 'Abdullah ibn al-Mubarak

**[59:01]** rahimahullah that no it wasn't 'Abdullah ibn al-Mubarak, but someone spoke rough to one of the Salaf and he said am I worse than Fir'awn? And he said no he said and are you better than Musa? And he said no he said but Allah told Musa (عليه السلام) to speak to Fir'awn with gentle words.

**[59:20]** So that perhaps he could be purified or be reminded. So how are you justifying speaking to me? Like, you know worse than how Moses would speak to the Fir'awn, right? So just it's important to keep things in perspective. And make the right type of trouble and trouble the right type of people and

**[59:39]** in this day and age, I can't think of a more befitting people than the Zionists. So just breathe fire towards the Zionists and we have enough trouble to cause and truth to speak to this this evil that's in front of us right now. Right, but don't treat your fellow Muslims like that or or or you know

**[59:56]** breathe fire towards your brothers and sisters like that. Unless they're Zionists. It's another discussion. Do you have any question from the sister side? I until we get that question shot I have a question of Asia.

**[1:00:12]** So I'm curious to know whether reaching a place of spiritual greatness that Ibn Hazm describes is possible in young people. It seems that people have to go through a lot of experience before they can get there. Do you think it's possible for young people to be spiritual? I mean the vast majority of the people around the Prophet's (ﷺ) enlightened young people. There's a particular zeal of youth that

**[1:00:36]** if channeled the right way. Subhanallah, I mean they can be the best of the bus like who's more spiritually enlightened than 'Ali (رضي الله عنه) around the Prophet's (ﷺ)? So not that young age and want to do anything for the Prophet's (ﷺ) working on. Fulham is the bear may Allah be pleased with them like Talhah and al-Zubayr may Allah be pleased with them like the neighbors of the Prophet's (ﷺ) in Jannah rushing to his side at every moment like there's spiritual enlightenment that happens at that young age.

**[1:00:58]** What I would say is that Allah is a judge gives different people vantage points and there are different things that teach you. Life is a teacher as well. Experiences are teachers as well. So certainly through the accumulation of life experience comes another opportunity for spiritual enlightenment, but it's not necessary

**[1:01:19]** in order for you to reach righteousness that you have to have gone through the experiences of life because perhaps the sincerity of your heart and the pursuit of your mind and your purposeful existence would have got you ahead of someone that's way older than you already.

**[1:01:35]** Right, and so that's what it is. Like for most of us we need to go through life experiences in order to come to those realizations. But those young people around the Prophet (ﷺ), they already had their sincerity got them ahead of those realizations already. They didn't need to go through the

**[1:01:51]** punches of life in order to come to perspective as to what life actually was and what they should be pursuing of the afternoon. I just your point will learn from the seerah of the Prophet (ﷺ). When he was preparing the community to travel to Medina in the what we know it as Bay'at al-'Aqabah al-Kubra,

**[1:02:09]** the major pledge that was given to the Prophet (ﷺ) in Mina during the darkness of the night in the hot season when the 80 82 men from al-Ansar back then also Khazraj they came to meet with the Prophet (ﷺ)

**[1:02:25]** with Mus'ab leading them in order for them to to give the Prophet (ﷺ) the pledge to come and move to Medina. Al-'Abbas the uncle of the Prophet (ﷺ). He walked with him into that meeting and when al-'Abbas he looked around,

**[1:02:42]** he saw all for a for a home. Yeah, I need sheba back. He found mainly predominantly young people a bunch of kids bunch of kids. Basically. No one was over 40. So he he starts speaking to them. He says basically was telling them. Are you guys serious about this now?

**[1:02:58]** Do you even know what you're getting yourself into you can again the hostility of the entire? Arab population of the Arabian Peninsula like everybody's gonna come after you are you willing to take it? He goes look Muhammad (ﷺ). He is protected among his people.

**[1:03:15]** We will protect him. We will guard him. He is part of Banu Hashim from the Quraysh. He is well taken care of over here. He's not we're gonna touch him while we still arrive or stay around him once he's with you. It's on you. Are you gonna be able to defend him? That what we do? He said Philemon Mataka when they start speaking these young people who they start speaking and al-'Abbas

**[1:03:35]** his fear is anguish such kind of like fading out. It's like he realized well, even though they're young people, but there are serious guys. These are serious people. Yeah, so it's not only about a matter of being young or old. It's really about the understanding like Ibn Hazm rahimahullah look you need to be just you were really pursuing

**[1:03:53]** understanding of things you're not going after vanity of this life. No, you're really really serious about doing the right thing you're serious about understanding the meaning of this life the meaning of this cause it's not just a matter of a trend that you follow with your friends. No, you seriously genuinely you want to worship Allah subhanahu wa ta'ala and if you start walking that path Allah will lead you

**[1:04:14]** shallot over there. He said subhanahu wa ta'ala. Qala wa alladhina jahadu fina la nahdiyyannahum subulana you start and I'll guide you through so you make the effort Allah will take you there in shallow Tara, let's take question from the sister side. Inshallah. It's not like if someone has already performed Hajj and

**[1:04:32]** 'Umrah a few times but strongly wants to go back again. Would it be more virtuous for them to continue going back for the pilgrimage? Or is it better to sponsor someone who hasn't been before? Due to financial constraints.

**[1:04:50]** No comment I mean it's not a matter of you go or you don't if Allah subhanahu wa ta'ala allows you you're capable of doing it. Inshallah, I and you have the capacity to do that. Why not? I'll go it if Allah blessed me with wealth. I can sponsor somebody else.

**[1:05:06]** I'll spawn somebody else and I still want to go in shallow Tara. So yeah, as long as you're able to do it, inshallah, the virtue for this is great. I would suggest you know, this is a 'ibadah that is very unique. It's not like you pray here every single day in the measure you can do it or you do it from home.

**[1:05:22]** That's a 'ibadah that's very unique. I'm not gonna yani spare a moment if I can and at least the house of Allah subhanahu wa ta'ala for a special experience. Inshallah, my only concern for people who frequently go to Hajj and 'Umrah is that it loses its purpose.

**[1:05:40]** Like you become so accustomed and so used to that 'ibadah that is no longer as exciting as the first time you ever done it. Remember your first time saw the Ka'bah and you were crying you don't want to leave. So that's that's the moment basically. So as long as your 'ibadah doesn't become like that,

**[1:05:59]** then bismillah keep keep going shall as many times as you can. I want to give a framework if you if you don't mind to how we think about these things. I see it as I think it's a frequent problem. Don't pit virtue against virtue.

**[1:06:15]** Instead see how you can cut out vice or cut out some of the worldly pursuits. What do I mean by that? Like, you know, I look at 'Abdullah ibn al-Mubarak rahimahullah 'Abdullah ibn al-Mubarak spent he had what a routine. One year Hajj one year jihad one year Hajj one year jihad.

**[1:06:30]** So he'd go out and battle for one year and he'd go to Hajj the next year one year and Hajj one year in battle. He kind of balanced these two things out. When someone says for example, like why should I build this masjid? I want to build a masjid there instead. Shouldn't we be building that masjid instead don't put a virtue against the virtue.

**[1:06:48]** Likewise when it comes to Hajj and 'Umrah because I could make the argument that a person's connection to Allah 'azza wa jal that's nurtured through going to Hajj and 'Umrah is what actually increases their perspective on the hereafter and allows them to do more khayr increases their capacity to virtue as a whole.

**[1:07:07]** Sometimes in a physical tangible sense and other times just in their thoughts and in their emotions. So as a rule of thumb like what I tell people is don't pit virtue against virtue like this is khayr and this is khayr. This is good. And this is good. You know, it's like someone says, you know, let's all

**[1:07:24]** let's all not go to 'Umrah and instead send all that money to Palestine great idea. But let's be real people aren't gonna send their money to Palestine they're just not gonna go to 'Umrah. You'll end up collecting 20% of that money, you know actually going through and that's we're not even talking about finding the routes and things

**[1:07:40]** of that sort. So it's just not a good idea to pit virtue against virtue instead pit virtue against the neutral or pit virtue against vice even more. So and think about how you're spending money in ways. You don't need to be spending money. Like, you know instead of you know, I'm not gonna go on this vacation instead.

**[1:07:55]** Or instead of spending this in vanity, I'm gonna spend it to sponsor someone in 'Umrah on Hajj, right those just just always thinking that way. Question on self-reflection over here. How do you recommend that self-reflection in order to really see our true flaws? Like is there any specific exercise and a specific practice that someone needs to do in order for them to

**[1:08:16]** see their own true flaws so that we can work towards curing them. Inshallah to Baraka with them. You know 'Umar (رضي الله تعالى عنه) mentions that tadabbur and tafakkur is a mirror like no other brother like no other sister like no friend can give you when you sit with

**[1:08:32]** yourself and you actually scrutinize yourself. Especially in a time when people don't tend to give advice, honest advice to each other. When he says that it's it's far better for you to sit with yourself to consider the words of Allah

**[1:08:48]** subhanahu wa ta'ala to consider the words of the Prophet (ﷺ) and scrutinize yourself to the harshest level possible. Hasibu anfusakum qabla an tuhasabu will hold yourselves accountable before you are held accountable. Weigh yourselves before you are weighed on the Day of Judgment. What does that mean? You know what that looks like?

**[1:09:05]** What is muhasabah take every good quality in the Quran every good quality in the Sunnah and ask yourself? Am I really this take the negative qualities? Do I manifest some of these negative qualities weigh the quality of yourself not by the sight of people on you? But by the sight of your set by the sight of yourself by thinking about how Allah 'azza wa jal see you on the Day of Judgment.

**[1:09:24]** So this is a very important concept like sitting with yourself self-reflection. Self-accountability means sitting with yourself. It could be done after salah could be done after reading the Quran it could be done in these special ten nights where you take some time for yourself. And you really reflect on the first verses of Surat al-Mu'minun and the last verses of Surat al-Furqan and other

**[1:09:44]** chunks of ayats about character in the Quran if I might add one more thing here. You know, we usually we when it comes to advancing in life, we always try to have long-term goals short-term goals. And we put everything you know as a plan and we try to have mentors to help us to accomplish all these goals and so on. Few people who took their spiritual life seriously as such really like what's your ultimate goal anyway?

**[1:10:05]** And then what is your long-term goal? What is your short-term goal? Your short-term goal for example is to start doing tahajjud once a month for example in 2025 after Ramadan inshallah. I would love to do tahajjud once a month.

**[1:10:21]** Maybe I would say my goal once a month for the next five six months and then hopefully twice inshallah. Another goal I have here is to do maybe fast so I'm gonna do Monday every month every week inshallah for the next few months and then maybe I add Mondays and Thursdays and so on.

**[1:10:41]** In terms of Quran and then same thing in terms of getting yourself get rid of some of bad habits like I need to start cutting down on for example watching TV. I need to cut down on spending time on social media. Screen time on on this but what are these things? Are you are you planning for your success?

**[1:11:01]** Because if you're not planning for your success, you're already planning for your failure. As simple as that you want to see your flaws then see what good are you doing? So you can see mirror that with the thing that take taking up your time that you won't have enough to do the good things inshallah. So that's just a in addition to what you mentioned inshallah any question for brother side.

**[1:11:20]** Go ahead. I just want to add something to the sister's question about the Hajj. You know 'umrah is a nafl 'ibadah, you know, I'm right. 'Umrah is not for Hajj is for. It's for for an adult who has the capacity who has the money to travel to Makkah and come back.

**[1:11:40]** You know, it will become first if he does does not do Hajj. When he is fit to do it when he has the money and he can do Hajj if he postpones it and dies. He will be asked why yes postponed it.

**[1:11:56]** Why he has not done and then once he has done our Prophet Muhammad (ﷺ) has done only once one Hajj in his life. So repeating Hajj is is not recommended, you know, it's not I think it's not good.

**[1:12:14]** No, no, I'm sorry I'm not gonna finish like you're giving fatwa right now. Going to Hajj is a virtue the Prophet (ﷺ) mentioned the hadith about mukaffirat al-dhunub what officiates the sins and remove the sins. Al-'umrah ila al-'umrah Hajj to another Hajj.

**[1:12:30]** Meaning if you want to go to another Hajj and you're capable humble our Bellarmin and you are allowed and legally, they gave me the visa to go to Hajj and you're capable humble. I mean Allah except from you there is no harm in doing it. If you're capable humble Allah you're able to do that. And shallow Tara if you want to give up this that virtue to somebody else this will not go for it.

**[1:12:49]** That's up to you. But in terms of doing it, there is nothing actually wrong with doing that in shallow Tara sister side, please. Okay. I'll have another question here in shallow Tara. So in terms of

**[1:13:06]** we talked about vanity right in a subject event in this life in this dunya. Now, how do we distinguish between vanity and obsessing over the material things in life versus just appreciating the beauty and the grandeur of the wonderful provisions Allah subhanahu wa ta'ala has opened up for you to enjoy?

**[1:13:23]** Wa amma bi ni'mati rabbika fa haddith asked for the blessings of your Lord then speak of them say alhamdulillah. Praise Allah subhanahu wa ta'ala for the blessings that you have enjoyed the blessings that you have. The idea is to not worship those blessings or to not get addicted to those blessings and the way that you know that you put

**[1:13:39]** in blessing your blessings into perspective is that if those blessings are taken away from you, how sad do you become? Right, how depressed do you become if that blessing is taken away from you? Because a lot of justice fa amma al-insanu idha ma ibtalahu rabbuhu fa akramahu wa na''amahu fa yaqulu

**[1:13:55]** rabbi akraman wa amma idha ma ibtalahu fa qadara 'alayhi rizqahu fa yaqulu rabbi ahanan that that person who Allah subhanahu wa ta'ala gives of wealth and position when they have they say alhamdulillah. This is great. I'm doing well. But once Allah 'azza wa jal qadara 'alayhi rizqahu fa yaqulu Allah 'azza wa jal just restricts that sustenance not

**[1:14:14]** yunhi just restricts it. They are cool or rabbi ahanan that same person turns around said why is God doing this to me? God is so unfair to me. God is this God is that so the point is is that you don't become addicted to those blessings? You don't make your worship of Allah conditional on those blessings and you don't you don't cheat to gain those blessings nor become

**[1:14:35]** extravagant with those blessings. Enjoy the blessings that Allah has given you and that's the point that he was making like the Prophet (ﷺ) was very balanced. Like oh good food. He'll eat it. Not so great food. He'll eat it good clothes. He'll wear not great clothes, whatever, right? So that's the whole point that you don't become attached to those things. Yeah, just like my luck.

**[1:14:53]** I don't shallow we have two more nights left a jamaa. So be prepared inshallah. Ibn Hazm rahimahullah is gonna be talking about curing the flaws and the faults in our akhlaq and manners for the next two nights inshallah as they were done. We'll see when they lies at the barcode tire. So here's the thing by the way tonight and show you have a longer night.

**[1:15:09]** Or to be prepared inshallah to get some rest so we can start inshallah. I'll tell at 3 a.m. Jazakum Allah khayr. Assalamu alaikum, wa rahmatullahi wa barakatuhu.

## Other Episodes in "Midnight Majlis"
- [Loving the People Who Remember Allah | Midnight Majlis S2 Ep. 7](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep7-loving-the-people-who-remember-allah.md)
- [The Beauty of the Light of Allah | Midnight Majlis S2 Ep. 5](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep5-the-beauty-of-the-light-of-allah.md)
- [Leave Your Nafs Behind and Come to Allah | Midnight Majlis S2 Ep. 6](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep6-leave-your-nafs-behind-and-come-to-allah.md)
- [Freeing Yourself From Other Than Allah | Midnight Majlis S2 Ep. 4](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep4-freeing-yourself-from-other-than-allah.md)
- [Allah Will Love You For Your Dhikr | Midnight Majlis S2 Ep. 3](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep3-allah-will-love-you-for-your-dhikr.md)
- [Your Dhikr Makes You Beautiful | Midnight Majlis S2 Ep. 2](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep2-your-dhikr-makes-you-beautiful.md)
- [When Your Heart Makes Dhikr | Midnight Majlis S2 Ep1](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep1-when-your-heart-makes-dhikr.md)
- [Getting Past A Grudge | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/getting-past-a-grudge-midnight-majlis.md)
- [Between Self-Admiration and Self-Hatred | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/between-self-admiration-and-self-hatred-midnight-majlis.md)
- [How to Spot Fake Friends | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/how-to-spot-fake-friends-midnight-majlis.md)
- [Be Your Own Toughest Critic | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/be-your-own-toughest-critic-midnight-majlis.md)
- [When People Cause You Pain | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/when-people-cause-you-pain-midnight-majlis.md)
- [You Choose To Be Learned or Lost | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/you-choose-to-be-learned-or-lost-midnight-majlis.md)
- [Defeat Your Ego Before It Defeats You | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/defeat-your-ego-before-it-defeats-you-midnight-majlis.md)
- [How to Break Free from Anxiety | Midnight Majlis | Dr. Omar Suleiman and Sh. Yaser Birjas](https://yaqeeninstitute.org/watch/series/midnight-majlis/how-to-break-free-from-anxiety-midnight-majlis.md)