Muharram [Night 4] - An Islamic Perspective on Emotional Intelligence | Sayed Mahdi Qazwini

37 المشاهدات· 24/03/23

Ahlul Bayt Center of Toledo
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Muharram [Night 4] 2021 - An Islamic Perspective on Emotional intelligence | Sayed Mahdi Qazwini
at the Ahlul Bayt Center of Toledo

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Transcript

[0:26]muhammad [Music] it is no doubt that one of the objectives of

[1:44]the movement of say this was to awaken the people to awaken

[1:56]the nation from the slumber that they had fallen into and this

[2:03]was echoed through many of his statements that he made towards the

[2:09]end of his journey in one statement he pointed out the irony

[2:16]of how people had forgotten the practice forgotten hunger encouraged and that

[2:25]vice and evil and disobedience is no longer condemned in another statement

[2:38]he said annas that people generally are slaves of this world and

[2:50]that their religion meaning what they what they claim to be true

[2:56]is like the saliva that's in their mouth and then he follows

[3:00]with that statement he says that the reality emerges when people are

[3:10]put under pressure when people are put under strife it's like if

[3:16]you were to squeeze an orange what would come out you might

[3:19]say orange juice but the reality is whatever is inside of that

[3:22]orange is going to come out if it's rotten then you are

[3:28]going to have rotten juice come out so these were the ironies

[3:33]these were the pressures this is this is what imam hussain salaam

[3:37]wanted to point out to the nation and the reality is that

[3:44]a wave or a cloud of ignorance had consumed the nation at

[3:53]that time the imam realized that the real challenge and the problem

[3:57]was the way that people were thinking during that time and if

[4:03]you look at most of humanity's problems today it has a lot

[4:08]to do with the way that we think the way that we

[4:16]understand i should say our lack of understanding how we misunderstand ourselves

[4:22]those around us the world around us the stories that we tell

[4:28]ourselves that we make up this is the source of many of

[4:34]the challenges that we see today why is it that we have

[4:38]a nation divided over how to deal with a pandemic last year

[4:45]it was the story of racism and you saw what was going

[4:53]on in the news and and the divide that took place and

[4:56]every time we have an election to gold an opportunity for people

[5:00]to spread false information misinformation and truly show their lack of understanding

[5:09]of themselves and of one another so the imam realized that there

[5:16]was a problem in people's paradigm and your paradigm is your way

[5:20]that you look at the world around you when we have an

[5:27]incorrect paradigm that leads to incorrect feelings which leads to incorrect and

[5:33]unappropriate behaviors there was an author who one time wrote just to

[5:37]give you an example of what it means to have a an

[5:41]incorrect paradigm that he wrote that one day he was on the

[5:45]subway in new york and he noticed that one of the stops

[5:52]a gentleman came in and he had his children with him two

[5:57]or three children and the man who came in looked dazed and

[6:01]confused he was tired and his children were very loud and obnoxious

[6:08]they were chaotic they were [Music] screaming jumping around hitting each other

[6:16]and even pulling things from from other passengers taking things and just

[6:23]being rowdy so the author who writes about this incident he says

[6:26]that you know i was just sitting there observing and on the

[6:28]inside i was you know my my anger was boiling i was

[6:32]boiling why i mean why is this man being so inconsiderate why

[6:37]can he not control his children until finally he reached a breaking

[6:41]point and he turned to the man he said sir do you

[6:46]mind controlling your children this is a public space we all have

[6:51]the right to peace so he said the man looked up at

[6:55]him dazed and confused and he said you know you're probably right

[6:58]i should but me and the children just came back from the

[7:03]hospital where my wife their mother passed away and i have no

[7:07]idea we have no idea what to do i have no idea

[7:09]how to convey that to them the author said all of a

[7:14]sudden my feelings changed towards this man i began to feel sorry

[7:20]for him i began to feel compassionate towards him i started to

[7:25]ask him i i gave him condolences i apologized i said sir

[7:29]is there anything i can do to remedy this situation and so

[7:32]he gives that story as an example of before he was wearing

[7:38]one set of lenses after the tree after the truth was revealed

[7:41]to him he had another pair of lenses and so because his

[7:49]thinking was off his emotions were also off so there is a

[7:56]relationship between the way that we think and how we feel and

[8:00]in turn how we behave and this is the topic of emotional

[8:07]intelligence is how do we master our emotions using reason using intellect

[8:17]we know from an islamic perspective that one of the greatest creations

[8:25]of allah subhana wa ta'ala is our intellect in a number of

[8:30]hadith we find in us in the first book of sol kafi

[8:34]it is known as kitab the book of akl the book on

[8:40]intellect and among those narrations it is stated in a number of

[8:45]authentic narrations that the first thing that god created in this universe

[8:48]out of all of the creations out of all of the was

[8:53]the apple the intellect and when he created it he perfected it

[8:57]when god creates a thing he perfects that thing and then he

[9:02]turned to it and said go forth and it went forth then

[9:06]he said to it move back and it moved back meaning it

[9:11]was it was under his command and his control and then allah

[9:15]subhanahu wa'ta'ala said by my might and by my glory there is

[9:18]nothing that i have created in this universe which is as perfect

[9:24]as you that i have perfected the way i have perfected the

[9:28]intellect and i perfect you especially in those people that i love

[9:32]that are close to me so the closer we are to allah

[9:37]subhanahu wa'ta'ala the more primed our our intellect is to understand the

[9:45]truths around us and when we think properly we feel properly and

[9:52]we behave properly this in essence is the subject of emotional intelligence

[9:56]which is taught today how to use our mind how to use

[10:00]our intellect our rationale our reason to master our emotions so we

[10:08]are created not knowing anything not understanding anything that you emerged from

[10:19]your mother's wombs not knowing anything i mean did any of us

[10:25]come out of our mother's wombs with a 120 iq nobody that

[10:31]we've heard of there's nothing that you know and then he says

[10:42]in order to begin to gain understanding and knowledge he equipped you

[10:48]with number one the ability to listen to hear and most of

[10:57]us we don't make full use of our hearing capability most of

[11:04]us we haven't trained ourselves on how to actually listen i read

[11:10]a statistic once i think it said that the if i'm not

[11:15]mistaken the the average person listens for i think seven seconds before

[11:21]they interrupt that's the extent whereas if you've ever been around people

[11:29]of influence leaders what are they really really good at they're good

[11:33]at listening we don't learn when we speak we learn when we

[11:40]listen number two is vision being able to see basar and number

[11:49]three our hearts and the heart is not only the seat of

[11:53]our emotions it is also the seat of our intellect the akal

[11:59]resides in the heart this is why the quran describes people who

[12:04]do not understand as having a lock on their hearts because the

[12:08]hearts the kal is the source of the aqua the source of

[12:15]understanding and in a number of verses our senses the ability to

[12:23]listen the ability to see are coupled with our ability to understand

[12:29]and our emotions so for instance we read in chapter 23 verse

[12:36]78 wahua levi and again in chapter number 32 verse 9 when

[12:50]god created adam he perfected him he bestowed upon him his spirits

[12:59]that god has given you these gifts your senses and your emotions

[13:05]and very little do we give thanks very little are we grateful

[13:11]for our ability to understand the world around us because to understand

[13:18]at the level that we as human beings are able to understand

[13:22]more than any other species more than a rock more than an

[13:29]animal even sometimes more than the angels if we choose to exercise

[13:33]our intellectual ability very little do we give thanks so one of

[13:43]the biggest challenges today is that we have these gifts however we

[13:47]have not learned to unlock the true potential of these gifts for

[13:51]the most part we go throughout our lives with unguided emotions and

[13:58]unguided thinking ability this is what is known today as drifting when

[14:04]you drift from one thought to another from one idea to another

[14:08]and social media following social media in the news is not very

[14:13]helpful in this regard because there's all sorts of opinions out there

[14:18]unguided opinions and people are so very influenced by the unguided opinions

[14:23]in the world it's truly an art to know where to select

[14:31]your source of information from the quran tells us to listen to

[14:41]that which is best yes they listen to what is being said

[14:48]they're not completely cut off however the they follow the best of

[14:54]it they follow the meaning that they understand how to navigate between

[14:57]what is true and what is false to a certain extent of

[15:00]course ultimate wisdom and ultimate guidance and intellect belongs and truth belongs

[15:05]to allah subhanahu wa ta'ala however what this means is that the

[15:11]mu'min the believer is careful of what he or she allows to

[15:14]influence them to influence their guidance to influence their decision-making process so

[15:21]there's a relationship between our senses between what we what we sense

[15:30]and how we think and feel between our reason and our desire

[15:38]so we we then understand that if we have feelings which are

[15:50]inappropriate these feelings are most likely linked to unguided thinking if we

[15:53]can fix our thinking the way that we think then we can

[15:56]fix the way that we feel i'll give you an analogy and

[16:03]this is this is a concept which comes from both islamic and

[16:08]greek philosophy it says that the soul there's a there's a tripartite

[16:15]division of the soul what does that mean that the soul is

[16:19]comprised of three things one is reason the second is desire and

[16:29]the third is anger reason desire and anger and one of the

[16:36]analogies that muslim philosophers adopted from greek philosophers such as aristotle and

[16:41]galen is the rider horse dog analogy what does that refer to

[16:47]it says that in this tripartite division where you have reason desire

[16:52]and anger if you can imagine the classical image of a horse

[17:00]rider going out hunting you have the rider who is sitting on

[17:04]the back of the horse and there is a dog that it

[17:07]follows the rider is a metaphor for reason the horse is a

[17:16]metaphor for desire and the dog is a metaphor for anger meaning

[17:21]that in order to achieve balance it's not that your anger cannot

[17:29]exist or your desire cannot exist but both both desire and anger

[17:35]must be in control of the rider which is what reason and

[17:38]rationale it can't be the other way around so our emotions our

[17:45]desire our anger and we'll speak a little bit more about what

[17:47]we mean by anger anger is an umbrella term there are many

[17:52]emotions that fall under anger there's positive anger and negative anger but

[17:56]our anger and our emotions must be under the control of the

[18:00]rider which is reason but beyond that from an islamic perspective there

[18:08]is another layer that we we we turn to so what i

[18:16]mean by that is that when it comes to taming our desire

[18:18]when it comes to taming our emotions and our anger we don't

[18:22]only rely on reason and intellect we need intervention from allah subhanahu

[18:29]wa ta'ala why the quran reminds us sometimes we have unwanted feelings

[18:42]i've come across people and they say you know i just there's

[18:45]a certain person in my life i can't really identify why but

[18:50]i don't like this person unwanted feelings sometimes we deal with unwanted

[19:00]desires and if we let these unwanted feelings and unwanted unwanted desires

[19:04]run amok without taming them it can be tormenting psychologically and spiritually

[19:12]tormenting this is why we have the option of not only using

[19:15]our reason and our intellect because sometimes that is not enough we

[19:18]need to turn to allah subhanahu wa ta'ala know that god comes

[19:27]between mankind men and women and their hearts the way that they

[19:31]feel the way that they process so if we have unwarranted feelings

[19:38]or unwanted feelings we can he observed that people were being driven

[19:47]by their desires and by their anger and by their emotions however

[19:53]an appeal to reason was not enough this is why his movement

[20:01]was so drastic it had to be drastic this is why imam

[20:07]hussain alayhi salaam said that it is the will of allah subhanahu

[20:11]wa'ta'ala that that i am seen slain and that our women are

[20:18]seen as captive because he understood that in order to tackle a

[20:21]situation which was as extreme as it was at that time he

[20:26]needed to take extreme measures it wasn't just an appeal to people's

[20:32]logic or the reason or the rationale something emotional needed to take

[20:40]place and we know that with his martyrdom the world was shaken

[20:47]and stirred emotionally and that emotion continues to this day this is

[20:51]why we mentioned the other night the hadith where the prophet said

[20:56]that innalique mini the burning is in the heart it's not about

[21:04]what makes sense and what doesn't make sense it's about what you

[21:08]feel in your heart the emotion so being in control of our

[21:16]emotions so with the time that we have left i want to

[21:21]discuss three main emotions that we deal with on a day-to-day basis

[21:26]and how we can begin to properly understand our emotions from a

[21:34]logical perspective but also what our faith tradition teaches us about mastery

[21:40]of emotions so emotion number one is anger and we mentioned in

[21:48]that tripartite division of the soul that part of the soul is

[21:56]anger not all anger is created equal we have irrational anger and

[22:05]we have rational anger what does that mean what is an example

[22:09]of irrational anger well the story that i told you earlier of

[22:12]the man who was sitting in the subway he was angry at

[22:16]the other one but then he realized that the other one was

[22:19]bereaved and so his anger subsided imagine if you were building something

[22:26]in your front lawn or or somewhere all of a sudden someone

[22:33]crashes into it and destroys it what's the first thing what's the

[22:37]one of the first emotions that are aroused within you is anger

[22:40]however however what if you realized that the person who walked into

[22:46]the structure that you were building was blind all of a sudden

[22:50]you realize that your anger was irrational it was not rational meaning

[22:55]what we mean by irrational is that it was not based on

[22:59]the proper perspective it was not based on the proper frame of

[23:03]mind so it's an irrational anger now if someone was to remain

[23:06]angry that would be that would continue to be an irrational anger

[23:11]after the fact so there is irrational anger however there is rational

[23:16]anger as well when when we have anger when we find anger

[23:25]within ourselves to defend the things which are sacred in our life

[23:29]if someone for instance was to attack something sacred in our life

[23:35]the masjid for instance or the place of ziara or a family

[23:40]member this would arouse the feeling of anger within us however this

[23:43]would be rational anger not irrational anger one of our early classical

[23:53]scholars fahani he spoke about the different types of anger that may

[23:58]arise within the human being he says that the type of anger

[24:06]from one who is inferior to one who is superior so imagine

[24:12]for instance someone who is inferior when i mean inferior and superior

[24:16]not not in value but in position and status when anger is

[24:22]directed from someone who is inferior to one who is superior and

[24:25]that person cannot retaliate so say for instance an employee is angry

[24:30]at the manager or the boss and they can't take their anger

[24:34]out this anger becomes internalized and it turns into which is sorrow

[24:42]what happens when a person is angry the one who is superior

[24:49]becomes angry at the one who is inferior of a left of

[24:53]a lesser position of a lesser status he says this is what

[24:58]is known as this is true anger then there is the anger

[25:05]of one who is equal to the one who is equal and

[25:07]he is not sure if he can retaliate or not retaliate so

[25:13]he alternates between sorrow and anger so there's different types of anger

[25:17]which exist within the psyche true anger is when you are able

[25:28]to retaliate against someone however you choose to hold back this is

[25:35]what is known as kawmulrev so the literal meaning of this word

[25:44]the cove is basically the ring which acts as a cap which

[25:52]goes around the top of a water canteen if you've ever seen

[25:54]the in the old days how they used to fill up water

[25:58]skins or water canteens well to prevent the water from spilling out

[26:01]you needed to tie a rope or a ring around the top

[26:05]this is known as kaum so when a person is able to

[26:11]tie a ring so to speak around their emotions around their anger

[26:15]when they're able to suppress themselves this this person is referred to

[26:23]as kava milk so true true forgiveness and true forbearance comes from

[26:40]the person who is actually able to retaliate but chooses not to

[26:42]do so not the one that can't do anything about it in

[26:45]the first place and this is where we find true courage so

[26:50]the key here is not to obliterate anger but to exercise it

[26:58]within reason because again anger is part of the soul it's a

[27:03]natural part of the soul it's not something that you can get

[27:04]rid of and there are positive types of anger for instance what

[27:10]we know in the arabic language as rira this is a positive

[27:16]type of anger rira is a protective anger that one has when

[27:19]one wants to protect that which is sacred such as his family

[27:24]such as his property this is known as some people they loosely

[27:30]translate rira as jealousy is not jealousy if it is jealousy it

[27:36]is a protective jealousy over protecting the things in a person's life

[27:40]which are sacred and that which is justified the type of anger

[27:44]which is rational and justified the quran gives us examples of justified

[27:52]anger or justified harshness in chapter 48 verse 29 bismillah the quran

[28:09]says surely he is the messenger of god that you find those

[28:18]that are with the prophet the companions of the prophet the righteous

[28:22]companions and the bait they are harsh on the unbelievers however they

[28:29]are merciful between themselves so anger sometimes is necessary and we mentioned

[28:37]the verse chapter 3 verse 134 so the prime emotion here becomes

[28:46]forbearance helm and helm is at the height of emotional intelligence when

[28:52]you hear this term this phrase used today which is which has

[28:55]become very popular um in the last few years in the last

[29:01]few decades emotional intelligence the height of emotional intelligence for us as

[29:06]muslims is helm forbearance and this is a very deep deep concept

[29:10]it's forbearance is not something that you can translate just into into

[29:15]one word or one phrase and again i mentioned emotional intelligence just

[29:21]to give you a little bit of of a background into it

[29:25]is the concept of being able to master your emotions being able

[29:30]to take control over your emotions and one of the first scientists

[29:34]to research the subject of emotional intelligence his name was howard gardner

[29:39]he was a harvard researcher in 1984 he wrote a book called

[29:43]frames of mind and in that book he suggested that there are

[29:47]frames of mind refers to the theory of multiple intelligences that there's

[29:54]not just one type of intelligence it's not just iq there is

[29:59]iq there is eq which is emotional intelligence there is mathematical intelligence

[30:05]if you've seen some people are very gifted with mathematics from a

[30:11]young age not myself but kudos to you if you are there

[30:14]is linguistic intelligence some people have the intelligence of learning multiple languages

[30:21]very quickly there is spatial intelligence if you've seen people who have

[30:26]a knack for designing spaces designers architects they know how to design

[30:32]this is spatial intelligence they know what goes where so there are

[30:36]multiple intelligences then came daniel goleman who wrote the book emotional intelligence

[30:40]in the 90s where he delved further into the specific topic of

[30:44]emotional intelligence and part of that book he talks about mastery over

[30:48]one's emotions this is what the quran is telling us about mastery

[30:53]over one's emotions when it talks about helm so helm is at

[30:58]the height at the zenith of emotional intelligence helm is also divided

[31:04]into two parts so we mentioned that there is anger some of

[31:07]it is unwanted one hadith which talks about unwanted anger says that

[31:21]anger irrational anger is like a burning piece of charcoal that the

[31:26]shaytan casts into the heart of man this is irrational anger so

[31:32]now we come to well how do we work with our anger

[31:36]we said helm but helm is divided forbearance helm is divided into

[31:42]two parts one is which is pardon and the other is saf

[31:45]which is to forgive the quran says which means to pardon so

[31:59]to withhold punishment this is one the second is safe which is

[32:04]forgiveness to overlook one's wrongdoing these are two separate concepts one is

[32:10]to withhold punishment the second is to overlook the wrongdoing in the

[32:14]first place because with withholding punishment you are acknowledging the transgression however

[32:20]you're withholding punishment but with the second with suff with with forgiveness

[32:25]you are overlooking the wrongdoing in the first place and we read

[32:31]into akumail o not only did you pardon me and withhold punishment

[32:42]you you overlooked my transgressions you veiled my transgressions you covered them

[32:50]you protected them you hid them even from the angels there are

[32:57]some disobediences sins that we commit that are so shameful that allah

[33:09]even hides them from the angels what would happen if our sins

[33:21]were exposed to those around us we would not be able to

[33:27]show our face tomorrow to anybody so this is emotion number one

[33:32]anger the second is sorrow husn or rem there are two words

[33:39]for it and this has many causes sometimes we lose something which

[33:44]is valuable sometimes it's due to a shame or a defect in

[33:47]our own ability or morality we feel sorrow we feel sad and

[33:54]this is also an umbrella term because there are other emotions related

[33:57]to sorrow one of them is hem we mentioned hem yesterday anxiety

[34:06]over future events we get anxious over the economy what's gonna what's

[34:10]gonna happen with the economy when is there going to be the

[34:14]next correction which they've been talking about for a while now what's

[34:17]going to happen with this delta variant of the virus what's going

[34:23]to happen tomorrow next year in 10 years this is hem when

[34:27]we when we overthink about these things and it creates sorrow within

[34:31]us the second is and this refers to sorrow which has to

[34:39]do with past events and if this type of sorrow increases it

[34:43]leads to depression i want to share with you the words of

[34:47]one of our uh scholars a muslim scholar a 9th century persian

[34:52]scholar in polymath by the name of abu zayd al balkhi he

[34:57]said the following when it came to sorrow he said there are

[35:00]two types of sorrow there are two types of husum one where

[35:05]its cause is known loss of life loss of a loved one

[35:09]bankruptcy any sort of calamity which causes sorrow within the individual its

[35:14]causes are known the second type the cause is unknown and it

[35:21]is persistent it is as if he was describing depression he says

[35:24]this is the type of um sadness which is persistent it is

[35:32]sudden and it does not allow the person who is experiencing it

[35:35]to enjoy anything in this life whether it's food or company or

[35:42]anything else so two types of husum here is where we need

[35:49]to find value in spiritual detachment again it's not only reason that

[35:54]we use to overcome these emotions we need intervention from the divine

[35:58]we need intervention from allah subhanahu wa ta'ala this is where the

[36:02]quran reminds us find yourself in a state where you are not

[36:12]saddened and sorrowful over the opportunities which you have missed nor over

[36:19]excited and elated about what you have been given sometimes people they

[36:26]they complain you know i wish i had bought bitcoin back in

[36:28]i don't know 2000 or whatever when it was 30 cents i

[36:34]wish i had bought tesla stock or this and that it's all

[36:40]i wish and i hope we alternate between i wish and i

[36:45]hope and we forget to realize the bounties that we have in

[36:47]the present day and that the only thing which is guaranteed for

[36:51]us is the present moment now more than ever as we see

[36:57]life slip between our fingers we see people we experience loss of

[37:03]life we start to realize that what is important is not the

[37:07]future or the past but what is now there are a few

[37:12]words of poetry which are attributed to imam ali salam where he

[37:17]says that i am content with what my lord has provisioned for

[37:32]me because in the same way that god has always taken care

[37:34]of me in the past i know he will take care of

[37:37]me in the future think about your life we become anxious and

[37:43]sorrowful over things which have not happened yet think about how god

[37:48]has taken care of you how he has averted crisis in your

[37:51]life up until now and even when you have experienced tragedy you

[37:56]have lived another day to breathe we should be thankful there's this

[38:00]and when we understand this we are overwhelmed with a sense of

[38:08]calmness this is why imam hussain alaihi salam when he was faced

[38:14]with this challenge his words were words of riva contentment this is

[38:20]why i say this how do you find god god's judgment of

[38:31]your brother hussain how god dealt with your brother hussain this was

[38:34]the language that he used she said mara to illah jamilah i

[38:39]saw nothing but beauty muhammad so this is emotion number two emotion

[38:49]number three is fear health which again is a natural emotion and

[38:55]here there is rational fear and irrational fear irrational fears in today's

[39:02]language are known as phobias when people have phobias fear of constricted

[39:08]spaces or fear of heights or fear of spiders or fear of

[39:14]clowns there's a phobia it has a name i promise you it

[39:22]has a name but it's the fear of having peanut butter stuck

[39:25]to the roof of your mouth it's a very terrifying experience because

[39:29]you feel like you're choking there's an actual phobia of this these

[39:32]are irrational fears and then there are rational fears these are the

[39:40]fears that even our prophets and the imams experienced again we have

[39:48]reason the rider we have desire the horse and then we have

[39:53]anger the dog so reason here intervenes and when we fear we

[40:01]fear that which is irrational not that which is irrational i'll give

[40:06]you just one example from the quran the prophet ibrahim is described

[40:10]in chapter 51 verse 28 when he received his guests who gave

[40:16]him the glad tidings the quran says that there was fear within

[40:23]him not fear of who they were ibrahim did not fear the

[40:28]guests commentators say that when the guests came the angels he offered

[40:32]them a meal but they did not eat so the fear came

[40:36]from the rejection of hospitality which is a sign of hostility you

[40:42]know in our cultures back home if somebody serves you if somebody

[40:47]is hospitable towards you and you reject their hospitality that's a sign

[40:50]that's not a good sign it's a bad sign it's a sign

[40:55]of it's a sign of hostility so this is what ibrahim was

[41:00]afraid of not from the visitors and sometimes we feel fear as

[41:06]well we feel fear of death because we fear what will happen

[41:09]after that we fear our past our sinful past i'll give you

[41:14]one verse from the quran which speaks of this fear this is

[41:16]chapter 39 verse 23 bismillah that god has sent down the best

[41:38]of speech which is the quran and that the believers those who

[41:42]have fear in their hearts when they read the words of the

[41:48]quran they tremble they shake in fear and then so this is

[41:53]stage 1 stage 2 you become afraid of your past your sins

[42:00]and then you remember the mercy of allah subhanahu wa ta'ala how

[42:04]it is so much bigger than any challenge any sin any form

[42:09]of disobedience and this causes it says then they are overwhelmed with

[42:20]a sense of contentment with calmness that i am dealing with the

[42:26]most merciful god so when it comes to mastering our emotions brothers

[42:31]and sisters we have a rich tradition within the quran and the

[42:35]hadith i want to turn our attention to imam hussain and tonight

[42:40]we remember the sacrifice of al-horbani azid when we talk about fear

[42:46]one of the biggest fears that we have what we call today

[42:50]fomo the fear of missing out and this is what drives us

[42:54]to check social media all the time what is this person doing

[42:56]what is that person doing this person bought a house this person

[42:58]made this investment i want to know what's going on because i

[43:02]have a fear of missing out what if i miss out what

[43:06]if i don't get that same opportunity this is a very legitimate

[43:09]fear that we have al-haram was a man who exercised his intellect

[43:16]he was a noble man and he realized that whatever was offered

[43:21]to him in terms of this dunya was worthless in contrast to

[43:27]what was waiting for him as he stood by his master hussein

[43:30]yesterday we mentioned that imam hussain was traveling from mecca to kufa

[43:37]on the way he was intercepted by the army the battalion of

[43:41]el horba who led one thousand men and they stopped and they

[43:46]had a discussion between themselves and in the end of the discussion

[43:49]imam hussain alaihissalam refused to enter kufa with hur because this was

[43:57]his intention to arrest the imam and bring him back to kufa

[43:59]however because he was a noble man because he was from a

[44:04]noble family he could not get himself to arrest the imam and

[44:09]bring him back so he said abdullah you turn go in another

[44:12]direction because if i go back i have to go back i

[44:18]it cannot be known that i let you go so imam hussain

[44:24]alayhi salaam at that moment he turns and he heads towards karbala

[44:32]on the day of karbala on the day of ashura al-hur ibn

[44:34]yazid finds himself in a very difficult space he is hearing the

[44:40]cries of the children they had been cut off from water for

[44:45]a week and he is trembling and almost turns to him he

[44:51]says he says what is wrong with you you're trembling he says

[44:55]you are the most courageous and brave man that we know if

[44:59]i was to be asked who is the bravest man of kufa

[45:03]i would not doubt that it would be you this is when

[45:07]he made his statement in the nfc i see myself choosing between

[45:14]heaven and hell fire and there is no way that i will

[45:18]pick anything over siding with imam hussain and it is at that

[45:21]moment that he moved towards the camp of imam hussain asking for

[45:24]forgiveness oh allah forgive me forgive me o allah for i have

[45:31]struck terror into the hearts of your beloved people imagine how this

[45:34]was weighing on him emotionally and imam hussain alaihi salam receives him

[45:39]with open arms and he is one of the companions on that

[45:43]day that goes out into the battlefield fighting ferociously killing the enemy

[45:50]soldiers left and right until finally he met his demise he met

[45:54]his doom he fell down he was struck down he fell imam

[46:00]hussain when he meets him during those final moments he says to

[46:03]him bravo for for making the right choice that truly you are

[46:11]a truly you are a free man as your mother has named

[46:16]you a free man in this world and the next world inn

[46:25]brothers and sisters please remember those who are sick today in our

[46:31]duas those who are in need of our duas please remember them

[46:35]there are many people from within our immediate and extended community and

[46:39]remember those worldwide especially our brothers and sisters in afghanistan who are

[46:47]facing an unspeakable challenge in these days foreign you

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Muharram [Night 4] - An Islamic Perspective on Emotional Intelligence | Sayed Mahdi Qazwini

Transcript

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التالي

Muharram [Night 4] - An Islamic Perspective on Emotional Intelligence | Sayed Mahdi Qazwini

Transcript

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استكشاف المزيد

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