New Reflections on Being | End of Time Prophecies | Dreams #Inner_Compass - Mufti Abu Layth

[music] [music] Bismillah me just that this I'll just uh let some people know that I've gone live.

Right? Those of you till then tuning in, you can like and share. Okay. Allah.

So bank holiday it is. I thought let's tune in with the Jama how are you all and share some thoughts get some of you to rendevu you can join the meetup live and yeah it's been a while it's always it's always been a while I guess Yeah, you know this is the story of my life,

isn't it? You know what is it that that's a poem of phase where he says

be his and he has a beautiful uh absolutely captivating um seal to that whole where he says that is uh so you got to understand what he's saying

that the actual journey itself the path itself was the destination that wheresoever we arrived we did So with success it is a um it's a mindset.

It's a mindset. Allah Allah look at that people tuning in from Germany. Akbar, we've got um Abdul Islam, right, Mark L.

got um Aisha from Georgia, USA. Hello. Yeah. So, I thought let's log in or tune in, share some thoughts, reflections and then let's have a rende view where you can join the meetup.

we can discuss what you know maybe what's on your mind. So right look at this Abul Islam the father of Islam is asking that have you are you taking questions?

uh depends on the question but you can send them NYC stop by yeah you know some um some realizations I'll share with you guys till we share out the uh link and

you Now I've often my thoughts I'm you know I can't help but delve into certain philosophical inquiries about reality with a capital R. I don't know. It's just the way I am. I can't help but do that. So yeah.

So, I've been [clears throat] reflecting on some realizations and theories, you could say the theories of being. All right. So being Wujud, what got me thinking about a kind of uh a um like springboarded springboarding into another realization from being was

I heard somebody speak about there was some something on one of the socials about about witnessing thing and it really got me thinking, you know, I thought h like the more I reflected, the more shall I say the cigars got me in a certain realm.

You know, the Nicaraguan hi high the Nicaraguan. So I was reflecting on witnessing And I thought it occurred to me or it dawned or just manifested or unfolded, whichever word you prefer, that witnessing is an inherent intrinsic part of the human journey.

that we want people to witness. What is Why is this not We want people to witness our our story, our joy, our experiences, our pain even cuz I was thinking about the the person was speaking it was some something on socials but they were speaking about grief and witnessing and and that's what got He, you know, he just lingered

in my head and I kept reflecting on it. Then it kind of dawned on me that witnessing this it it is I it is an intrinsic

essential of being. You see because our being is a kind of emergent property really the true one absolute being is Allah and then we our being is there as well you could say with a small P and Allah's true being is with a capital B.

So the hadith that Allah says I was a hidden treasure and I loved that I be known that I be you see witnessed and Allah in the popular transmission of this hadith that um is I loved that I be known but This being known is the witnessing.

And when Allah creates primordial being that this creation of you know where the this princ creating principle that will create from chaos into order. this um this beingness the first primordial and manifests to it his glory and it witnesses Allah's glory

meaning is born and then from their categories and entities and so I was thinking about this you that we too share that because we mirror or like deep down we are whether we are aware of it or not we're mirroring the divine his names in manifestation mmin

So our journey is also our being makes sense to us if it is witnessed and that's why firstly the witnessing of Allah ashhat the whole shahada is a witnessing ashhat and and also knowing because to know is to also witness something.

They intrinsically because Allah says know that there is no god but Allahillah. So we too in our kind of microcosm if that's the macro then the micro we too want this witnessing and through that dialectic that dynamism we find

we find meaning we find a cure you see sometimes when a person let's say in context. It doesn't have to be in the context of um grief or sadness or these things but let's just take that as an example. When it is witnessed by the other there is a cathosis that is born.

See when a person tells another person their story thereby in that dialectic the to and fro a cathosis is born which is healing which is meaningful which is which makes it it elevates the exper it is an experience experience onto itself people.

So and that is also in joy, that is in happiness, that is in um although arguably negative emotions can sometimes um do the do they weigh more powerfully than positive emotions?

What do you guys think? Do they you know there's a a famous uh udu uh philosopher and great uh Muslim scholar uh Ahmed Javeed. So you know how you have javeed mikh javeed ahmed ramed but his name is javeed ahmed and the other this uh mystic sufi scholar he's also from Pakistan a very uh traditional looking in the sense he's he's probably one of the most learned people on udu poetry alive today

his name is it's in the other order so it's uh So you got Sheikh Javeed Ahmed Rahmed Isab and his name is Ahmed Javeed and he he has this long white beard and he wears this white hat and um always discussing poetry and but of recent he discusses a lot more religious and wider philosophical thoughts all thanks to podcasts.

But he has this um statement where he says that happiness makes a person want to talk to other people about it. You know like let's say something let's say something ecstatic has happened in your life. Let's say you've won a certain amount of money or you've got a certain uh promotion or a job or you your business there's been a sudden success or anything spectacular that you feel personally has just happened in your

life. You want to pick up the phone. You want to tell someone that you see there is this witnessing. But what he makes this interesting um he points out this interesting fact that sorrow and sadness makes a person want to talk makes a person talk to the walls around them but happiness doesn't.

That was a very interesting distinction. I, you know, when I read it, I it got me thinking and I thought, h I can kind of see what he's saying. Um that in a time of um overwhelming negative emotions, a person talks to the walls around him or her.

But extreme happiness doesn't make a human a person do that it makes a person want to talk to another person I'm not saying the negative doesn't make you want to talk to another person but his uh observation I thought was quite um acute that he highlights that we end up talking to ourselves but you see when we're talking to ourselves

[snorts] Um, when we're talking to ourselves, the structure of our existence psychologically includes the big other or the symbolic other which is part of the symbolic order. And that is to say that we as humans always feel we don't just feel we it is the structure by which our existence is understood to us that we are always kind of in observation like no sorry we are

being observed by the other with a capital O that there we are always as if we are on a stage at all times performing this theatricality even when nobody's there but our mind is created this way that we can't escape that the symbolic other that we always perform onto is a core structure of the human existence you cannot escape it And hence you know people when they get into all of these

discussions and debates on calling out to someone or or when people say things like let's say they address uh the prophet sallallahu alaihi wasallam or they address people as in yahool Allah this kind of uh um inabsentia dialogue that emerges and people say well that doesn't make any sense why is this person doing that surely the prophet sallallahu alaihi Jusalem or whoever it is.

Let's say you're having this conversation with your parent who's not there or a friend who's not there or a an an other who is not there ration. So in one frame of consciousness in one level of consciousness of course the other person is not there.

It's not that you don't know that, but in that plane of consciousness that you enter into, you engage the other person dynamically in a dialogue. And we as humans, the human existence cannot separate itself from this. This is known in psychology as the symbolic other or the big other which is part of the symbolic order in psychology.

So you can't and all it is is people who don't understand psychology and they don't understand uh how the human mind truly works and they're giving it a very um and just because you have a mind doesn't mean you know how it works. So, you know, let's say you have an anatomy.

Everybody watching this has a liver, kidneys. Let's hope so. Um, a spleen. It doesn't mean that, and you've had that as long as you've been alive, but it doesn't mean you know necessarily how a liver works. Just because it works well, let's say it does, inshallah, doesn't mean you know how it works.

So possession should not or equate to knowledge of you know to have is not to know of. They are two distinct categories. So, so people don't really most people don't understand I mean not saying anybody truly understands the entirety of the mind but some people who but those who study the science of the mind have somewhat of a greater awareness than people than those who do not.

So what I was saying is that we are always performing onto there is a theatricality of sorts people that we are in almost this theater arena in our minds. So we are always being witnessed and we want people to witness and when actual people witness it's as if they we also feed off that in a sense of attention.

Attention is also currency. So we feed off that and we can sometimes negatively feed off that. So it can be uh unhealthy as well. It's like eating sugars, eating fat, eating uh these things are great great source of energy, great source of food is you know comfort. It's many things but but we can wrongly consume that to a very unhealthy state as well.

So yeah right. So yeah, so somebody said where is this from? Yeah, this is often explained in Lanian psychoanalysis. Lan um you know I I would say it's one of the uh great discoveries maybe or um apprehensions of our world that was definitely made and we see that and I I feel that that's also echoes in Arab's

works and world as well where the symbolic order is the which is bearing into this world. But yeah, so anyway coming back to the witnessing you see to witness people our whole existence is a state of being witnessed. The witness Allah swears by and that which is witnessed because we in a way are a kind of dynamism of both.

We are witnessing and we want to be witnessed. So this hi hi hi people. So yeah, so that made me reflect on that that there is a healing in it, there is a meaning in it, there is life in all of these things.

I guess it and the ultimate state would be the state of you know that kind of nonduality of witnessing while simultaneously being witnessed and that's either a deep meditative state or it's I guess goes back to a former topic of psychedelics which cello we've spoken about that previously made I thought I'd share um this with you guys about the witnessing

and it is you know and it's interesting that often the Quran echoes to us in which is used you know it is um Allah is shahid as Allah describes himself and shahid is used for a martr in Islam as well who has witnessed the truth and the glory of God.

But Allah is shah that he is witnessing. But the thing about this form in Arabic is it can be both the doer and the done onto in the sense the and the so Allah is above or on all things. He is witnessing [clears throat] but equally Allah is on all things being witnessed

that uh that he's also uh shahid that he is witnessing but also being witnessed whether we recognize it or not. I thought I'd um share that. Right. I'm not sure what if anybody's spamming just Yeah, just block them.

That's the best way. See, there's no space in life for negativity, you know, especially Yeah. Who has time for that? [laughter] Okay, let's um I'll share the link. Those of you that want to I was just seeing what's and those of you that want to uh join, you can join.

We can share some thoughts and yeah. Hi. Hi. Hi. Hi. G that. All right.

I'm just sharing that up. And yeah, just put that there. Where's the link? Have I shared it? No. There it is. See, this is one of the problems with ADHD.

See, now ADHD to me is a superpower. Given the choice, I would not want my life to be without [laughter] I would not want my life to be without ADHD cuz I think I just would I be able to recognize myself internally without ADHD?

I don't know if I would. But but then it comes, you know, there's the cost benefit. It's a cost to it as well. And yeah, somebody asked about um Marxism.

Yeah, Marxism. Uh, right. Marxism. I feel, look, there's goodness to all of these things. I feel that Islam is neither capitalist nor, you know, communist. But it's it allows for any system as long as it has the welfare of people in mind.

Now the problem with um excessive capitalism just pure greed and um is that it loses that human compassion and it needs to embody that. So a kind but so a kind of socialism is necessary and but then you could get hardline communism as well that denies any uh possession and [clears throat] but I think these are just systems you see.

So insan the way to understand these things is you see we run by so you know these orders I was speaking I've shared the link by the way I think socialist yeah in the sense that I believe in social welfare I believe in having to help people I believe in things like free health care and um you know all these things I feel um even things I do believe that not only births but personally I would believe things like births, marriages and deaths should

all be state sponsored and state funded. I do believe that but I think just births not marriages nor deaths are deaths definitely I feel should be states funded but unfortunately yeah the state is just there to to to just gobble up and eat whatever it can from the people and but I do believe in these things here I do believe in public welfare I do believe in so yes and by that standard of course uh socialist

um and I feel those values are Islamic but at the same time you know there's there's there's a kind of communism that we're it it doesn't believe in possession and things like this or it believes in a kind of dispossession of the individual and they possess a possession at a macro level by the state.

I don't know if that really [laughter] tickles my fancy, but uh yeah, there's um I these Oh, what I was about to say is that so the way to understand structures now you have these orders like the imaginary, the symbolic, the and these permeate our world.

And a good example that um is a good example is how Xek explains it actually. He says you take a game of chess and the characters and the story that a character evokes.

For example, a knight. What is a knight? What is a king? It brings a story with it, doesn't it? What is a pawn? What is a bishop? Or obviously, classically, these were different in the old Arabic sense. The bishop was an elephant. And the queen in the old Arabic chhatrange was the wazir, the vazir. Um but all of these and the uh the castle the rook was a r uh was an eagle in the old and hence it kind of flies like that and

and the elephant charging like the bishop but so shatrange we take now the characters by looking at them. Each character is the imaginary order. It is the permeating this world. The identity which is more than just but which is tied to the shape of the character, the piece.

However, it stretches far beyond the shape. So the king you can see the crown but when you see that you see there is an identity that isn't just in the in the shape but which is in your imagination that is intrinsically bound to that character.

So that shape that piece on the chessboard. So that is the imaginary order by which we go through our lives. Most of our lives exist in the mind. you know the image of things of people the it's not just an perceptible but it is the identitarian image that exists the whole backstory the narrative the all of this comes

straight to us it is bound inexraably bound it it's so so that is the imaginary order Then you have the rules of the game of chess. You see the rules of chess are arbitrary but not random.

So here we distinguish between arbitrariness and randomization or just things being totally randomness. So the fact that a bishop moves diagonally or the rook or the castle goes straight or the king can only take one step.

These rules permeate the chess board. They allow us to play the game of chess. The fact that this board has black and white pieces that can be moved in is part of the rules. The fact that this is a game is part of the rules. The fact that games have a winner is part of the rules and the symbolic.

So we call this the permeating this world. The symbolic order permeating that chessboard. So when you you see and you're not even thinking about this but you are absorbing it. you are partaking in it without even thinking. So you so there's the characters and there's the rules.

There's the fact it's a game. There's the fact that a game will take a certain amount of time. There's the fact that a game has a winner. There's a fact that all of these things are part of that symbolic order of structures that permeate here [snorts] this game. But similarly, there's structures that permeate our existence.

Like language is a structure that permeates culture, laws, rules, patterns, mathematics. um just social cultures. These things permeate our existence. Now here there's I guess a discussion tying back into that debate of possession or dispossession possession.

Does it exist? Now if it does, it is part of the symbolic order that permeates our existence. Do does possession of any nature exist in existence? And I guess one could say well possession it is a psychosocial reality that we believe in.

So like I have this. So remember possession is not to be misunderstood as just holding. So just you know having something which we would say in your possession does not equate to the concept of possession that you own something.

This is mine my something. Does that exist? Does it say my car, my house, my family, my do they exist? Now this is the question. Well, they do exist in our world and that is part of the symbolic order that kind of permeates our existence.

And I guess this is where that discussion of who has more right to what what does the state have a right to the state I feel that in the state ought to serve the problem is the state has the uh it has a god complex you see it's like Carl Young said that people have substituted the state for God in the 20th century.

So most people So the state has a right to human sacrifices. Yeah. Does it have a right? This is a question. Can it execute people? And you you you might say, "Yeah, but that's not a human sacrifice." How is it different? So you could say, well, people sacrifice, let's say, historically humans for to appease these abstract gods.

Say, well, the state sacrifices humans to appease the sanctity of this law that it has. And the law is enacted by the state. So in one sense it's worse than the human sacrifices of old where people were sacrificing onto something that they believed was more powerful than them.

In the modern world, the states that kill and execute, they sacrifice so as to appease itself that which it enacted. So it's very, you know, when you there's a lot of discussions that people don't see, you know. Yeah.

You know as a bachan said when he says that's the that's the thing people don't they don't grasp it you see so yeah but these are discussions very powerful like does the state have a right over your consciousness you know we don't have names for levels of consciousness today we don't have it.

But it doesn't mean in the future people won't come up with names for them. They won't come up with a method in somehow quantizing or categorizing our states of conscious. So for example, the you that wakes up from sleep or the you that is tired during the day is a is different to the you that is energized with a cup of coffee or the you that is in deep reflective thought or the you that is driven by determination.

But they are all you. But they are as if they are different planes of consciousness that you are in like you are either having or they are having you but you behave very differently in them. So just as in the past we didn't have we didn't have measurements for temperature.

So if you went back so many generations, [snorts] people couldn't say, "Oh, they couldn't explain. All they could say is, "Oh, today was hot." Oh, today was really hot. Oh, today was hotter than last week. Oh, today is was as hot as it gets usually in the third month of the year. This is how people would explain temperature.

But today you could say, "Oh, today was 32° and you would get exactly what I'm saying. The meaning would be born." Now, that's because now we have categories and a measurement system for heat. In the future, we may have better terms to explain our levels and planes planes of consciousness.

these levels of consciousness. So does the state have a right over your consciousness? Does it see the state outlaws certain let's say outlaws psychedelics. it outlaws now let's say certain let's say things like I know what's been a discussion in America in the past few years they've legalized cannabis and things like this now I just to be clear I am not a

proponent of cannabis or I don't support that I don't really I don't believe that's anything to do with the uh the the sacred uh medicine of psychedelic plants can and cannabis is unfortunately [snorts] I I do believe it's quite dangerous in the last few decades. It's become substantially dangerous that they've uh scientifically they've modified upon modified the THC levels to super levels which were not

found naturally in in nature. So THC levels, let's say, I don't know, in the '9s in things like the cannabis plants were something like 3 4%. Now they are anything between 25 to 30%. And that's through artificial uh manipulation of the the plants to make them into super plants.

And this level of THC, it powerfully can disrupt synaptic um flow in the brain and it can damage sinapses and it can uh also it can induce psychosis. And there was some study I was watching that showed that if a person that with the level of THC now available in cannabis artificially rendered anything between 25 to 30% if it induced even one psychosis a longitudinal study showed

that that individual there was a 52% chance that individual would go on to develop schizophrenia. So that that I I feel is so dangerous. But but let's just go back to the discussion of the state. Let's say when these things weren't so artificially um um there was you know the discussion when America was legalizing the weed or psychedelics as in some countries it is uh permitted by the state.

the state when you have something that is not let's say it is not harming other people you could take alcohol now people get drunk on alcohol and they will fight and do all sorts and um not that they have to fight but some people may or they may have dangerous driving or other things but these states will allow that state of consciousness but you could take something like a plant where you could sit in a room and take a plant and have an alter state of consciousness but the state as in with a capital S the ruling state

the so-called god onto itself and this is I guess one metaphorical understanding of the djal I guess that the state would feel that it has a right over your consciousness and thereby disallows you to do something that's A very interesting conversation to be had that does that at what point does the state have that right over your your levels of consciousness.

This Hi. Let's let's go to some people who are joining us. Allah Allah, we have people a guest of honor, doctor.

Let me introduce you all the way from the states. Dr. Jav Allah Dr. Jav PhD and somebody incredibly profound in his area of research. Doc, how are you doing? And one of my special patreons. >> Yes.

>> How are you doing, Doc? >> Alhamdulillah. Can you hear me? Okay, >> I can. I can. I can hear you with my heart. You just have to whisper in your heart and I'll hear you. Of [laughter] course. Thank you for having me. I I'll keep it short just to let other people uh join. You know, I had an interesting thought actually. This was part of the kitba on Friday and I think was reflect on these.

This kudba in particular was about just aging >> and the concept of aging and like the if the inherent blessings of aging. Now, it didn't really go into as much detail as I wanted. And so often when we talk about things, we we always talk about things that are very um let's just say focused I wouldn't say focused on the youth but like you know focused on the live livelier eras of our lives, right?

But I I I kind of want to know your opinion and your thoughts of like what are the Islamic principles and things like that? What are their blessings of aging? >> Of aging. Yeah. and and any particular just just as in going through life or are there certain um [clears throat] permutations that are coming to your mind when you're thinking of aging? Is it just life itself? Do you mean or do you or is it just open-ended or what?

What do you >> I really mean like, you know, just this kind of later stage in life, you know, like after say after you've gotten married, after you've had children and maybe your children have grown up and now you're physically not as capable, you know, >> but there's still it's still a blessing to be in a long life, but typically at that last stage. So I wonder what your thoughts are. >> You know, as Freud said, if youth knew, if age could, you know, I What's the uh

He says, "If only youth would return one day, then I will tell it. I will recount all the what what old age has been doing to me. Get him get it sorted. [laughter] But you know it is I I think very powerful this point of aging.

You see I do feel to a certain extent a lot of this is psychological that and I don't and Obviously aging is biological and physiological. I don't mean I'm not denying that aspect. But we have structures that we've already got in our mind like there are stages of life like we feel um you know at this stage uh a person goes to university at this stage they find somebody to settle down with let's say I don't know a person might think oh in

his 30s a person let's say by 40s a person starts thinking of settling down uh you know he thinks of having children let's just like we've got these stages which are part of the social order in which we live that you know the kind of symbolic order that we we have these psychosocial things but this part I feel is psychological that in the past if we think about it see so in our day and age we have this understanding that let's say a person is 50s 60s they they should be now somebody

looking to quieten down to embrace the stillness of life there's nothing wrong that's beautiful to do that but I'm just saying this is a perception we have that that person should be working towards some kind of you know just being very slow and not very ambitious and I'm not saying you need to be ambitious but the fact that this is a trope that we have that we are subscribed to that part is cultural and psychological.

So in the past like if we look at something like let's say an example jumps right up uh at us that um Yusf Natashi the great uh heroic figure that rescues Muslim Spain. He comes from North Africa from Marakekesh emerges from Marakkesh and he [snorts] when he receives this this kind of letter that oh the people of Muslim Andeloo of Kurtoba and you know

Cordova that they are being you know that they're being humiliated and and he seeks a request for help. So it's not just sometimes they did used to hear of these things but I guess you know it's a bit like vampires you can only enter when invited. [laughter] It's like that that rule that they had that you know unless they invite us you know how can a person just turn up.

So now uh he gets this letter and this this this great standoff that is really it's a shame that an epic movie has not been made with this standoff where you had the uh notorious Alonso V 6 who had really been humiliating uh unfortunately many Muslim rulers.

There were like 22 different kingdoms of Spain and and they were like so you know in front of this Alonso the 6th of the North and it was so huge and and and when you know uh Yusf Natashi writes to him he sends him this very simple very simple uh brief letter and I'll share it because it may add to the flavor.

of the story that he you see this Alonso had given great speeches saying oh we hear of these barbarians of the north of North Africa these you know the the moors we hear of these barbar and these these barbarians what do they know and then his public would whoa whoa whoa you know our savior our savior and then he would say you know what [snorts] they're lucky that there is a sea between us and them, between Spain and North Africa.

But you know what he would say that because you see the Spain uh navy naval force was quite weak because the Christians were from the north and they didn't have access to the sea as much. So he said, "But you know, God will the time will come when the when God will give us these ships and we're going to cross over and boy are we going to bring civilization to these barbarians." So he had said this in some of his speeches and the thing about news is it travels, you know, it travels.

There's that uh what's that poem? He says that I don't I'm unaware but perhaps you know [laughter] that people say the news is such that you have ruined me. So the thing about news is that it travels and so Ysef Imnat writes to him this thing and he says that you know it has reached us that you prayed to God that if he was to give you ships to cross over to us that that he

says that that it reached us that your prayers to God that you des so we have crossed over to you. He says, "And soon you shall come to know the consequence of that dua." And what followed was just pure heroism Allah and became one of the golden rules for Muslim Spain and the Maliki Mab under the for at least 100 years.

Ysef Tashin at that age was I believe in his mid to late 60s. >> Yeah. >> And thereby he went on to establish one of the most powerful uh you know one of the most powerful empires in his time. Now they didn't have that same psychosocial thing of saying well a person reaches this age he's almost you know he should just sit I'm not saying there's anything wrong with just being very with this way of looking at the world but it is culturally developed and

I I do feel that there is that real life begins after the halfway point. So after 40 I feel life begins you know everything up until then it's just an preamble you know [laughter] it's a >> it's just trying to it's just saying all right get the popcorn do this do that it's about to start >> right I'll just add just like a more specific question then is really you know that example you gave was a beautiful example I think partly the way I want to think about it though is less about like you know an old person really

acting young and more like there's a quality of being old that people should appreciate that that you know there something that we should look forward to in a way that's unique. There is a grace. >> There is a grace. You know there's a book travels with Epicurus. Have you come across it? It's >> Daniel uh anyway it'll come to me. the author, he he he authors in philosophy, but usually humorous books, books that are quite funny and um but his travels with Epicurus and he at that time is in his 70s and he sets off on this journey to one of the Greek islands and he's just going on this but he's writing his

reflections and notes that there is and I mean this about life begins after 40 that there is something that has a flavor, it has a grace, it has a meaning that just doesn't exist before. [snorts] And maybe for some people they are a bit precocious.

They're ahead of their age and therefore they attain it. But I would feel most people and this is why you you often see in the Quran prophethood associated with the age of 40 uh what is it? He reached this this this kind of pinnacle or this kind of but not pinnacle in the sense it's going to go downhill I would say almost this portal stage and he'd reached 40 years of age and that's in the Quran and so there is something that comes to

appreciating the all of a sudden certain finities start to certain perhaps one feels delicacies in things that they couldn't perceive first you know it's like you almost couldn't zoom in to that level of resolution with life in itself you know life with a capital L the three things I feel start to maybe gain different perspective you know the three transcendentals of Plato the truth goodness and beauty that I feel that these things in life

gain a perspective. Even going into parenthood, going into anything, I feel that the the older you are, the more you appreciate those moments like you, it's like you relish them. You you have that ability all of a sudden to do that which you didn't for some reason. And like I think back now let's say my uh daughter Ya who is only just turned four actually.

So >> and I think back to uh let's say Leila when she was four now she's 14 or just turned 15 I think. God damn. Right. So I forget these things. So, but you know when she was young whatever I appreciated which I did I can see the difference of appreciation of at a later age that there's just and that's the same with life itself like you appreciate you appreciate company

you appreciate friendships you appreciate um a fine cigar should we say it comes with a certain age. But these things, I think for most people, it's not that they're just not at that stage. I don't think they have the uh modality to truly appreciate it at a younger age. Maybe the oddlam inshallah, the odd person who's precocious ahead of their age.

Most people just don't. It's like saying, you see, a a 10-year-old or a 12y old can't grasp certain intellectual depth that a person in their 20s can grasp even if you keep explaining the ideas to them. I mean maybe they could get some understanding if you kind of you know explained it to them for their age but the there is a qualitative difference that the 12year-old or a 14year-old just wouldn't have that a person in their 20s that a person in their 30s that they wouldn't have that a person in their 40s

would have that there is a qualitative difference not just a quantitative difference. So yeah, I do I feel these things are to be cherished. um may Allah bless everybody's uh life and I think but you it's a it's a good thing you raised that that the the grace and the lens and the by which we it is truly a privilege honestly that you can't grasp when younger you can't and you just think you see the thing is you think it's just quantitative you think well it's like I am now but just with so

many more years but it isn't It's it's qu it's qualitative. Yeah. >> Mhm. [clears throat] >> Right. Well, Doc Shukran for sharing those thoughts with us and these conversations and >> we'll catch up soon and as always a pleasure to see you. Take care. >> Much love.

>> Rightum. Salam people. That was our doc jave Allah. Allah. Right. So, um Mhm. did uh I think there I think I've lost a few people by accident. Let me share out the link. And there you go. Right.

So what is uh I've shared the link telli hi hi and by the way those of you whilst we're waiting for some people I'll there you go people this I shrunk it a little too much there there you go patreon.commalm people those of you that are interested in either the one-to-one consultations that we have, the thoughtprovoking

discussions, the where your actual perspective and life is what is important. So that's where you can go. That's patreon.com/malm and you can book that. That's uh tier two. And then you also have the option uh tier three to join the uh discord group where we do have uh one sometimes two meetups every month and group sessions and you also have your group chats and things like that.

[clears throat] So right. Okay. And until then, let me fix this screen back. Hi.

So what else people? Allah Allah these our right if I've shared the link if you are joining just remember you have to have your activate your camera and the microphone and then you will come through it will kind of uh filter you through right so yeah

people right I'll share that again it will I will need you to switch on your both your mic and your camera okay so yeah poetry is another thing I have to say that but I guess poetry can just be throughout the ages it doesn't have to be something that's developed with age.

Um, but you do get more of a um maybe more of a flavor with age. Right, we've got somebody here Abdul Malik. What have I done here? Right. Okay.

>> All right. From New York. >> Yes, sir. Um, >> what? I don't I don't know what your prompt is. I just >> I I don't know what your prompt is. I just saw you and I know who you are. Uh, I was looking for like a explanation of Maliki um the Malaki salah and I I found your video a long time ago. I shared it with my mother. She accepted Islam and I told her to go with Malik.

>> That's beautiful to hear. May Allah bless your mother and you and your journeys. Amen. in Islam. >> Okay. Sure. Sure. I appreciate that. I appreciate that. So, okay. What's your uh Yeah. What was on your mind? >> Yeah. So, um the I just got done watching something by uh Rabbi Tovia Singer, right? And uh he was talking about uh you know, Jewish and prophecies.

Obviously, you know, you can take those with a grain of salt, but he's so satisfied that some of those are being fulfilled right now through modern events. And I do know that the prophet Muhammad sallallahu alaihi wasallam said some things about uh future events that seem like you could kind of fit them into some of the things that are happening now, particularly surrounding Gaza.

So, um, >> what I wanted to know, I was I was looking for a scholar who was live right now that wouldn't mind talking about prophecies that we could possibly, and Allah knows best, be seeing fulfilled right now in front of us. >> Yeah, of course. Before anything, we make dua or the people of Gaza, may Allah protect them, replace their sorrows with abundance and joy and really take this genocidal regime of nothing but neo what is the modern equivalent of neonazi terrorists

of the state of Israel to account. Amen. And destroy them. >> Amen. So yeah, this topic of prophecies overall um I guess there I mean this is is there certain is it just the topic of prophecy as the prophet sallallahu alaihi wasallam highlighting that look a time will come when people will like let's say that you will find the beds and that they start competing comping against one another in who has the

tallest tower and and things like that we've seen materialize in our day and age you know the Gulf especially you know people could say the Immarat and places like that where these competitions have begun um you know something like a 100 years ago that would have been almost impossible to imagine but we've witnessed these things in our lifetimes was it in overall is this What we is this what you mean or did you mean specific like the end of times and um is it to do with the coming of Jesus

and stuff like that? Was that what you meant or was it just overall in general? Uh I actually I I think I think that you don't uh subscribe to the Isaam. Um but me personally because I'm a I'm a convert from Christianity and I don't know if uh uh I'm I'm actually an ash in

>> I mean look it's not people who want to believe in these things that's fine. Nobody's saying that these things are, you know, that you're not allowed to believe in. It's just, >> you know, if you're out go to the >> Yeah. So, there's an overview that a person takes. The overview is that well the Quran is the foundation of Islam and it is something that came and highlighted several substantial

core beliefs [snorts] and and it often calls us to the finality of this world and the life after being the the real uh world of true substance. Now something so substantial as a belief that uh Allah will send down the beloved prophet Isaam again to save whole of mankind.

such a substantial event uh that really the the culmination of existence as a whole and the anthropic principle rests on this second coming of Jesus. And yet not only does the Quran never mention this, it actually mentions beliefs that are to the contrary.

So this is why uh like other people like uh many people especially like you could say uh sheh javeed amongst other people I find myself uh in that group that sees that look the Quran like you could take the verse uh in surah um I believe 117 where Allah addresses Jesus directly saying that look did you tell these people to worship ship you and your mother.

And he said and and this is on the tongue of Jesus that this is the the depiction is that this is the day of judgment and Allah is asking Jesus that did you were that worship me and my mother and he says ya Allah no he and he mentions and the verse that Allah mentions that look I was a witness to what they were doing.

They never used to worship me. As long as I was there when you gave me death, you were the one that was watchful. You know best what they've been doing. I don't even know what they've been doing. So if he had just come before the day of judgment whether it's years or months or whatever it is then he ought to say that oh yeah but now I'm aware because I was just there but he in this verse that Allah cites is completely unaware because in his lifetime nobody worshiped

him. So he says that I'm I don't even know that I only you know I they never used to do this and the rest you only know he says to Allah. Now that verse seems to challenge and problematize any belief that Jesus was already here. another verse as well that Allah you know the verse that Allah says I will save you today or that he says I will raise you and >> yes >> now this verse goes on you see what people don't you know maybe if they paid a bit more attention to how this verse

finishes and Allah says I will purify you from those who disbelieve But uh and I will place those who follow you. So Allah not only mentions that I will save you and I will purify you from what these people say but I will place those who follow.

You see because in Jesus's lifetime a handful of people were only believers. He never saw success of his faith in his lifetime. So Allah says, I will Allah carries on explaining what will happen till the day of judgment and I will place those who follow you above those who disbelieve till the day of judgment.

This was the ideal time for Allah to say, "Oh, and I will bring you back before the day of judgment." But he doesn't say it. So now these verses and there's others but these are some key verses they if anything challenge and then you have the prophet sallallahu alaihi wasallam in the hadith uh saying using that verse that I cited before of surah mid 117 where he says that when saying that people after him from

his followers and afterwards will change. When he's asked he says that he narrates in a hadith that on the day of judgment people like he will say oh some of these people were from my people and the angels will say you do not know what they did after you.

So the prophet says, "So that day my cry out will be like that of the son of Mary." And then the prophet reads that verse that I was a witness so long as I was there. When you raised me, you when you gave me death, ya Allah, only you know what happened after that.

So even the prophet sallallahu alaihi wasallam is using that verse in that same meaning that Isa did not know what happened after him till the day of judgment he didn't know and so this so now when you look at these things what I would say is that yeah you know you have uh to me it it is the for the Quran to remain silent on such a powerful belief, not only remain silent, but to teach you something that challenges that belief.

Um, and for the great early imams like Imam Malik to never mention anything about the second coming of Jesus in his book of hadith, um, the ma. To me these things show that hm that this needs to be examined that this belief to me and to people like in our estimation like let's say I mentioned Ramadi Sab and amongst many others who've done a lot of research uh on these topics it shows that yes this belief is widespread nobody's denying that and people who

want to believe it there's no you know you can believe it nobody's I'm Nobody's saying you're not allowed to believe it. But what they're saying is upon examination this belief even if widespread and even if in in some of the sahi hadith which it is in some of the sahi hadith upon inspection it appears that this has been introduced and it was introduced later by people who had um you know converted to Islam from other beliefs like Christianity and

They carried this with them and as they taught it in generations it kind of just spread because the messianic vision is a vision that almost is psychological in nature that all most humans want a savior. So their mind is already fertile territory for that. So it's very easy that if you plant a a belief like this, it will spread like wildfire because the human psyche clings to the messianic vision like it wants somebody to come and solve all our problems that the

great messiah is something that most mo it's just deeply intrinsic and a good example of this is you could take something like um I mean just the example of psyche like anything that clings to psyche. Like how do superstition spread so powerfully? Because the psyche clings to superstition. It clings to ritual. And therefore you could just introduce us a superstitious belief and it will spread like wildfire.

uh you could take anything that's um so let's say there is a deep um the psyche clings to this uh inherent belief that religiosity religion is something that by nature is anti-entertainment. Now, regardless of whether that's true or not, but the psyche of human beings tends to overall have this anchorage point that religion, faith must be anti-entertainment and therefore you just like let's say you take the belief that um music is

haram. Now even though there isn't a single sahi hadith to say and the Quran never said that music is haram, I'm not saying you should listen. But people who believe it's haram, fine, don't you shouldn't do that. But other people, there isn't a single verse or a single hadith that is and about music being haram. But yet that belief will spread like wildfire because the psyche has a disposition to accept that because it believes religion by default should be anti-entertainment.

So yeah, so that's the belief on things. But that said, look, I do believe that I do accept that to many people it gives them solace like believing that a messiah will come. So fine, you know, if people want to believe it, there's no to me, I believe the greatest messiah of all times was our prophet sallallahu alaihi wasallam and he was so perfect that no messiah needs to come after him.

That's my belief because he left the Quran and the Quran is the walking talking prophet. So to me there is no gap left for a messiah to come. So I I don't feel I feel the dean is perfect. Now obviously people do also accept that what I'm saying they accept that the prophet was the greatest but they also feel that there is a need to top up that they need to somehow save humanity but and and and I don't think they do this on purpose but it is unfortunate

that their belief it has a connotation that the prophet sallallahu alaihi wasallam and His message was not good enough to save mankind. It was great but we still need another prophet which will be the prophet Jesus that will come and spread. And this is why I did find and I and I accept people who believe this they don't do it like with this intention.

I accept that that it's not their intention, but I do feel it's borderline blasphemous because what we're saying is that our prophet could not rid this world of poverty, of evil, of we we're saying that but Jesus can do it. Our savior Jesus Christ, when he comes, everything will be perfect.

You know, there will be no more poverty. the lions will stop eating the sheep according to the hadith. They they'll all kind of graze on grass together. There'll be world peace. There'll be world global domination by Jesus Christ. And and how does the hadith in Sai Muslim say our king Jesus Christ it says he will yanzil Malik Malik he will descend as the great king.

But our prophet sallallahu alaihi wasallam he obviously according you know that he didn't do that but yet when Jesus Christ will come. So I find it almost disrespectful to our prophet. But I accept people who hold that belief are not doing it with the intention to be disrespectful to our prophet. But I do find it disrespectful because that how can it be that you know uh that this mam is g you know firstly the mam it's it's mythical you know it doesn't happen that lions and sheep and they all graze grass together and you know like the bible I

know the bible said it but and this is what some of the hadith say that you know when Jesus comes the lion and the wolves sorry the sheep and the wolves will all graze on grass together and everything's going to be perfect and but I I feel that that it goes against the verse of the the the verse of the Quran says Allah says oh I will place your followers to Jesus so there will still be people but I will place them till the day of judgment so there won't be this global you know everybody's a believer and because it mentions so there will still be But

so yeah, so that's where I stand. But I do I think it's an interesting discussion and it does you know on one hand I feel it breaks the uh this this kind of hope that people have that somebody will come and save us. But on the other hand I feel it's empowering because it teaches us that right okay whatever change we're going to bring we have to bring it.

you know, we have to better ourselves as people. We have to we can't wait on a uh a messiah to come and save us because the prophet has already come and gone. So, we have to now carry this message. We have to do this. So, I feel it equally empowers. But that's it's an interesting uh you know, it's all interesting. I feel it's an interesting discussion, but I appreciate you bringing it up.

It allowed me to discuss it. allowed me to kind of share my thoughts on it. So, shukran for that. Um, Muhammad Abdul Malik. >> Well, unfortunately, I didn't I didn't mean to derail you. That actually wasn't what I was uh what I was asking about. Even though I think I think that your theory is fascinating because as a Muslim, we are we have always in our history been critical of our tradition.

That's why we have the Hadith sciences and all of the Islamic sciences. So, I respect that. And also because I left Christianity wholesale for Islam, >> I understand the whole uh I I can empathize with you about questioning something that you've been taught that's been established as part of orthodoxy. I get that. Yeah. But my my main concern was like I'm I'm trying to [clears throat and cough] because I know that the prophet sallallahu alaihi wasallam he said that uh he mentioned one prophecy about when you see armies surrounding uh Ascalan right which is which was an ancient name for what we call Raza now which Raza was

also called Raza but um there's a there was a tower there in antiquity right that was like the watchtowwer over this uh uh place called Escalon or Ashcolon in in Hebrew. Yeah. >> And so so this prophecy >> uh seems like it could fit in place with what's going on. So I was looking for I was looking >> I I believe that you see I'm not sure about the specific prophecy that you're mentioning of Eshkolon.

But I I believe that overall these are signs that we are seeing today. like I feel Iran really stood at the stance of true believers in defending um Gaza in defending Palestine and standing up for justice and truth uh and for the dean. I feel that Iran, you know, ayat, I don't think anybody in recent times has done anything to bring Shia and Sunni Islam closer than Ayat and and he was also one of the ayatas that said it was impermissible to curse

the symbols of Sunnah. So this what we are witnessing is the world restructuring. Um it is the fall of the hegemony of certain axes shall we say that especially including the US and Israel and um I feel that Israel will never return to the sense of power that it ever had.

This is only the decline and inshallah the inevitable humiliation of that state of Israel. And the world is changing now. So you know with the rise of China, with the rise of Russia, with the rise of Iran becoming a global superpower that these things have radically transformed. What will happen yet to come? I mean I don't we don't know but if anything we will see these uh the the tyranny at least never returning to the power that it once had.

So, you know, there was this untouchable image that uh at one point Israel had and now it's been humiliated, destroyed. Uh I mean, obviously they refuse journalists to cover what's been happening inside. But if they did and whatever does creep out, we can see how the economy has crumbled. We can see how the uh I mean it's not such a big place anyway. how so much of it has been decimated, how its power, you know, the uh with all its kind of the Iron Dome with all its kind of including Thad and all of these things have been shown to

uh fail miserably. So if anything, these are signs, they are signs, I agree that they are signs of the of righteousness eventually overcoming tyranny. So I agree with the sign the particular hadith that you're speaking of I'm not aware of it so I I can't comment on it but um yeah I did want to add here somebody had said um that look you know just it's interesting your your stance is not backed with anything other than I feel about what we were speaking about and that's not true that what I'd said was if you look at the Quran uh two

particular verses of the Quran that firstly how could the Quran leave about something so crucial to believe in when it's speaking about you could say well the Quran doesn't talk about everything and I would agree but it does talk about the world coming to an end so why would it leave out something so crucial secondly these two verses that it does share in the Quran one uh is 117 where Jesus Allah says on the day of judgment we will ask him that did you ask people to worship you.

And Jesus will say that ya Allah when I was alive I they did not worship me. And after you gave me death only you know what only you know what they did that you were the one watching over them. I wasn't even watching over them.

I don't even know what they did. So that verse of the Quran whereas if let's say on the day of judgment and the end of times had just happened I don't know months or years before then Jesus ought to know this he ought to say yeah but when I saw them now they were worshiping me yeah but I hadn't told them but he says I didn't even know that they were worshiping me only you know after you gave me death so that verse seems to challenge the other verse that uh that I will raise you to me and and

purify you from those who disbelieve. So Allah doesn't just end there. He carries on with what will come of the Christians till the day of judgment. I will make your followers preponderate over those who disbelieve and I will enable this till the day of judgment.

So Allah ought to have said oh by the way I'll bring you back. But no Allah says this will carry on till the so these verses of the Quran not only does the Quran never mention this. Secondly, it mentions verses which challenge such a belief. Thirdly, the belief that our prophet sallallahu alaihi wasallam was the ultimate.

And to say these kind of things, it's almost it is in a way disparaging and disrespectful to our prophet even if it's done. I understand people who believe it don't do it with that intention though. So I'm not saying they are trying to be disrespectful but the belief itself is disrespectful in saying our prophet sallallahu alaihi wasallam he couldn't do this and somehow we need a topup that will will when he comes he will transform the world all evil will disappear there will be no more kufur.

But what does the Quran say? The Quran says we will make your followers always dominant over the kufur till the day of judgment over the kufur will still exist till the day of judgment. The Quran says but according to these hadith there will be no more kufur. There will be no more world poverty. There will be no more carnivorous animals. Animals will stop eating animals. There will be no more like this.

You see, so when you look at this, so it's not just I feel it's it's it is an estimation. It is an evaluation. And sure, you don't need to believe it. You can believe what you like. But don't you see what you need is you see now this is this is one thing I'd like to say and then I'll wrap this up. Look, when you when you disagree with something, what we ought to have is the integrity to not try to strawman the other person's argument, but to iron steelman the other person's argument and then

challenge it. So for example, I am steelmaning this argument of Jesus Christ coming back which is what based on these hadith I am still my it's not in the Quran. If you're going to be frank about it, it's not in the Quran. If anything, the Quran seems to go against it. But yes, there are these hadith in Bkari and Muslim and so on. So I'm steel maning. I'm not denying the hadith on there.

But what happens is when we disagree with something, we straw man it. We pretend, oh that argument doesn't even exist. Like we refuse the to have the integrity to even own up to it. so as to just keep people in the dark. So we say, "Oh, this person the only reason they're saying it's just a feeling. That's not that's a very poor attempt to even straw man that argument." So you see, if you strawman it, what happens is the moment somebody does go up against an actual dialogue, they'll get obliterated because they've never really steelman the argument.

So if you steal manid at least you could say look okay look this these are people who say that this will not happen and they say based on this they say that the Quran if anything indicates against this they do accept that there are hadith that prophesies this they believe these hadith were introduced and were not really the teachings of the prophet because most of these hadith are only through Abuer now I im Malik brings hadith in his m that Abu Hurra was did used to go and study with Kabul Abar as well who was a person who embraced

Islam only after the prophet passed away he was alive in the prophet's time he refused to accept Islam in front of the prophet but in sa Omar's time he did embrace Islam and he started to spread a lot of narrations and Sna Omar didn't like this and this is why you have the narration where Sna Omar is telling Abu Hura This is in our Sunni tradition. He says, "If you carry on teaching," what does he say? He says, "I will have you whipped." Why would he say that?

If Abu Ra was just teaching the teachings of the prophet because Omar clearly felt that there is a problem in some of these teachings you're spreading, why would he say to Abu Ra, "If I catch you narrating these teachings that you claim to be from the prophet, I will whip you." Why would he say that? Because surely snar loves the prophet sallallahu alaihi wasallam but he must have felt there was a problem with some of these because I im Malik brings this narration that Abu Hurra would go and spend days with Abar and he would come back and say that he teaches me and I teach him.

In fact, the narration in MA says Abu Hurra went to Mount Si with Kabul Abar and he then would study with him and he would come back and he would say I teach him and he teaches me. So this now you have to question. Now now you could disagree with that analysis. [snorts] You could say look fair enough. That's your evaluation. I disagree. But don't pretend it doesn't exist.

You see, because if you straw man it, you say, "Well, oh, these people, they don't have anything to go by. They're just going by a feeling, you know, they're just like saying, "Oh, what do I feel today? I feel." But that's not what's going on. The people with that argument are basing it on Quran, Sunnah, the teachings of Omar. They're basing it on these things. And people believing in the second coming of Jesus are basing it on these hadith.

So, both people have an argument. And then you can go at it and you can say look I actually look at both of them strongly and then I believe fine I will believe in the second coming or I've looked at them strongly and but don't have the integrity to at least be have that evaluation. Don't just say well you know they don't even have anything they just have a uh some person said it and they just believed it. No they there's a lot of integrity to what's being said.

I'll wrap up with that. uh this Shukran Muhammad you facilitated this discussion. So I may Allah bless you and we will uh shukran for joining and stay in touch inshallah and may Allah bless your mother mashallah it's really >> uh it's it's really uh blissful and blessful to hear of her journey to Islam. I mean Allah keep her and you blessed.

Amen. Take care. Asalamu alalaykum people. That was uh brother Muhammad Abdul Malik from New York. The big apple. Right. Let's uh what we'll do right this uh one two here. I need you to switch on your cameras so I can see your radiant faces and switch on your mics. Uh then I can bring you on.

Alam allayikum at your service. Brother, what is your name and where are you joining us from? >> My name is I'm from Atlanta. >> Atlanta, Georgia. >> Allah Atlanta, Georgia for yeah joining us at this blessed hour.

So wakas wakas or wakar wakar you say wakas wakas what a what a powerful name wakas it's uh you know it's interesting that the name wakas and you know maybe people can correct me if I'm wrong on this I would like to know that the uh the name wakas has really only been kept alive through the thisis and I don't believe anybody other than this uh that is people of like either

modernday India Pakistan that region has the name wakas even though it is a pure classical Arabic name uh but nobody as far as I'm aware keeps that name apart from this and that's that's very interesting >> yeah have you ever come across anybody I mean >> just dies Pakistan >> just dies is yeah Pakistanis or maybe some Indians >> uh but and and I think you know what I was thinking about that you know [laughter] and I was thinking is it

because in the Indo Park heritage you see because people I was thinking on names and I was thinking well people go with things that are culturally ally a part of their kind of cultural atmosphere. So we will use names that fit in with our language, our tonality, the letters and vikas is a very common Indian name like a Hindu name.

>> Yeah. So because it sounds similar that it made sense that Muslims kept vakas >> maybe >> and [clears throat] because you see names like Samir >> Samir is also a very common Indian name as in a Hindu name but then Muslims keep Samir like Arabs usually keep Samir they won't keep Samir >> Sam >> but like no Sam but Samir as a name >> Sam >> Samir is like a common Arab name.

>> So you'll get a lot of Arabs called Samid, but you'll never I've never come across an Arab called Samir. >> Samir. Yeah. And so similarly, so I feel that what they what people do is they look at what kind of fits in a bit with the obviously they do take as well from the cultures that come but they maybe resemble but this was one example amongst others that I remember reflecting on because do you know do you know what it means?

Um I checked the dictionary actually. Uh the verb I know means uh break like uh to break necks >> to break necks and backs. >> Yapisu. >> Yeah. And the one who does it like like whoa. He's the back breaker or the neck breaker. He's like excessively >> that's the verb. And then on on that on that it wasn't would be >> Yeah.

Yeah. Excessively do it. and and and maybe that's why Arabs kind of shied away from it and in Jahili Islam when they used to name you know a lot of war was going on and and they used to give these kind of names to to create that awe and fear maybe that's why they stopped using it as kind of you know as Islam maybe people felt it was a bit >> uh it was a bit you know neck breaker [laughter] who is he is the neck breaker it's like wow but yeah So uh for uh joining us did somebody had asked a

question they said uh Mi Sab are you Bahari? I am I'm ethnically Kashmiri from Jammu Kashmir as in Azad Jammu Kashmir uh which is the Pakistan side which may Allah I'd like to make dua that may Allah grant ease that you know recently unfortunately with great you know tragedy uh the forces have been really unleashing a lot of tyranny on the people of Azad uh Kashmir and there's been a lot of protest There's peaceful protests going on and a lot of people have been killed.

I believe now it's probably gone up to uh I mean initially it was in the dozens and now it's probably over a hundred people that have been killed and it's really unfortunate you know we all Muslims were all uh the same thing and you know it's not even it's like the same country as well. So but yes I am uh from there and we do speak bahari as well as I speak udu as well but I speak bahari [laughter] that's uh we speak that as well so but may Allah bless and make grant ease and relief to the people

suffering there but yes wakas yeah what's on your thoughts and mind share with us yeah um >> yeah Um, don't really have anything in my mind right now. >> Pure zen, huh? Like my mind doesn't even hold on to thoughts. It just be like water.

>> No, I wish it did. I wish it did. [laughter] >> What What do you do? Uh, >> I drive Uber. >> Oh, mashallah. Mashallah. It's got to have some amazing huh when you're doing that some interactions and stories. I mean I'm sure some are dull but uh yeah that's it's got to have its uh you know that there is something about the human experience isn't there?

>> Yeah. >> Where you're just meeting people even that encounter you know each person who we encounter is an entire story aren't they? They're an int. >> Well, what happens is when uh women see somebody like me, when they enter, they're kind of just scar kind of scared. [laughter] >> As long as you don't start going and all of a sudden you start going, "I was a client. Don't worry." They go, "What's going on?" You go, "It's it's okay, brother.

It's okay. If you hear any ticking, countdown, don't worry." [laughter] Scaring the hell. >> Well, not ticking, but like um >> I'm joking. Just like women women being like, you know, alone with a man in the night. >> Oh, right. Oh, okay. >> In this like enclosed >> Oh, I I wouldn't have thought they would be so scared, but yeah, I guess. Yeah.

Salam. But rather somebody like I would have thought they would think, oh, a religious person would be more um you know, more kind of >> safe. Yeah. More safe. Yeah. I I I would have assumed that. >> I mean, yeah. I don't I don't look at them or talk, but you can kind of feel the energy. We're like, "Oh, I hope he doesn't, you know, say anything." >> No, no, no.

God. Yes. Okay. So, what are the any other uh are there certain thoughts of topics or anything that you find yourself engaged in or if not anything? Um, >> how old are you? >> 37 in November. >> This is the age for cigars, I was going to say.

Where's the Where's my cigars? >> Okay. >> Okay. >> Uh, is that something you find yourself? Do you No, I don't think you >> I used to >> Oh, you did? >> Um, I used to do a lot of things. Oh, >> I always keep whenever I smoke, I always keep your um fatawas in the back of my mind. [laughter] >> It gives me relief.

>> There's something about cigars, I have to say, that is just so I feel especially at this age, you know, I I feel around the 40 mark, it's a um it does something. It brings you in this reflective zone. Mhm. >> You know, the thoughts, the ideas, high high, the reflection, the analysis. You're just in a zone, you know, in a very reflective.

It's almost like I feel I can't imagine any meaningful deep conversation now >> without a cigar. >> I I I mean, if it is, it's just lacking. Um but but yeah, but truly any you know like if there's a deep conversation to be like let's say somebody's going to come uh visit me and we're going to talk about something I don't know something heavy is on their mind then I'll kind of light up the fire pit and take out the cigars and then we got to get into it you know something high high >> okay >> then you're in that zone you see you can >> okay

>> yeah yeah you're on this wavelength this frequency that is it just it aids that meditative philosophical uh thought process 100%. There's something very I feel almost sacred about that. Uh >> is it the nicotine? >> Yeah. Like maybe, but I feel it's you see now maybe part of it might be like I think the nicotine might have some part but I don't think it's entirely the nicotine because you could use a nicotine patch and it wouldn't do the same thing.

Um there is something about the breathing because you know with cigars you don't inhale there. So there's something about that kind of like You know you are in this the breath and you do that for hours like [snorts] >> I hope you don't get cancer man.

>> No no no the no the studies this you know I mean I mean the studies on cigars there aren't a single there is not a single there's not a single study that shows cigars linked to cancer at all. There's the only studies are done on cigarettes and cigarettes are very dangerous because they have so many additives and they're not natural. They're not organic. They >> Oh, they're different.

>> Very different. Very, you know, it's like uh it's like saying something natural. Cigars are almost entirely natural. They're just the tobacco leaf rolled up. And the cigarettes are not the tobacco. I mean, they obviously they use that. They refine it. They chemicals, additives, there's carcinogens they put to they make it addictive. >> Um, you know, they they make it addictive. There's like pyroines. I think there's 16 pyroines they add to it which many of which are carcinogenic.

They produce cancer. There's uh 200 additives at least they add to cigarettes uh to you see you see cigarettes they need you to be hooked on them for them to sell. They need that. Otherwise, you know, people who smoke cigarettes, they're like, they're fidgety and they need a cigarette, they need a fix. And never, you never get a person who smokes cigars thinking, "Oh, I need a cigar like a fix." Never.

Never. Nicotine, the nicotine plant, and I've shared this before. It's its technical name for those that group of plants is the solenaci family. And do you know what has the most nicotine part of that family after uh the tobacco leaf plant? It is uh uh orene eggplant benan has the most nicotine.

Do you ever do you ever get anybody hooked on eggplant saying oh I need I need to eat or do you know potatoes are part of that family. They have nicotine. Tomatoes have nicotine. Do you know green tomatoes are 10 times more nicotine than red tomatoes. You never get anybody hooked on tomatoes. You never get anybody saying, "I'm craving a tomato. It's a lot of this. It's, you know, yeah, that's a whole different study." But yeah, there's um in fact, one study I'll share this and that's one study found that people who smoke cigars outlived people who didn't smoke at all.

>> What? >> Uh yeah. Yeah. Yeah. One study found that. And and so there's only been a handful of studies ever on cigars. All the studies have been to do with cigarettes. So there's been one where they use cigars, but they were people who smoke cigarettes as well. So it didn't count because the cigarettes are very dangerous. So where they did exclusive cigars, they found that people who smoked up to four cigars a day fared as equal as somebody who didn't even smoke.

They could tell no difference. And in one study, people who smoke cigars outlived people who didn't smoke at all. And one of the reasons was because a nicotine is very healthy. Contrary to what people tell you, it's actually very healthy. That's why we have nicotine. We have nicotine receptors in our body. Otherwise, why would we have the receptors? Uh the things we take out of whether it's eggplant or potatoes or chilies or tomatoes is nicotine.

you extract it. It is a noatropic. It's like caffeine. It does help the body. But uh the other thing was that it destressed you see. So they found that people who you know that breathing it's very meditative because like where would you for like two hours breathe like that? I mean I would think like if you smoke anything that would be like bad for you, wouldn't it?

>> Yeah. You you Yeah. You see, now that's a good point. But the this is the difference now. >> Like we used to sniff markers when I was a teenager and >> that that would be bad, right? >> Yeah. Don't. So now fumes. Yeah. So now that's a good point. Now the thing is you don't actually inhale the smoke in a cigar cuz if you can't inhale the smoke.

If you do, you'll cough too much. It's not filtered. It's not done with a so you just take it. It's it's a bit like saying to practice what you do is you get like for people who can't do it people can usually just do it naturally but if they can't it's like you get a straw in a drink and you >> without drinking it >> and so you so what happens is you just go >> just in your mouth.

>> It comes in the mouth and it comes out. So you you don't it doesn't now maybe some small amounts might trickle down or you might accidentally take some down. True. But that small amount that trickles down is is probably like you know as bad as like being in traffic or being in but it's not uh it's not like cigarettes where you are taking everything in >> but then you don't get you don't get you don't get that high >> like but it's different it's very different cigarettes it's not like uh you see it's very focused you don't get a kind of

high like that but you get a very you become very like philosophensive like you can think >> and you become it's a bit like saying what coffee does to you >> like it puts you in a zone to wake you up I suppose cigars doesn't wake you up but it's a noatropic like that it acts on the >> so what it does is it puts you in a very philosophical thinking frame of mind so you can kind of think but you can think like with incredible like like your kind of lens on thought becomes in incredibly focused like it

becomes it's different. It's a bit like saying you know I suppose when you wake up and you haven't had coffee you can still think you know be somewhat f but with coffee you suddenly you know like you get a pre-workout drink you suddenly it does something doesn't it? So similarly cigars do something to thought. They make your thought very um like they they give a kind of resolution high resolution to the ability of thought.

So when you think over things you you can you can reflect with high resolution over them. >> Yeah. I mean >> if that if that works for you like that's that's great. >> Yeah. Yeah. No 100%. I think you guys have it really lucky to be fair because it's not >> it's America just has such a cheap market for cigars. I mean I say cheap has the original. The rest of the world just has it inflated.

>> Really? >> Yeah. Yeah. Yeah. You guys have it so lucky honestly with cigars. You guys have like really good cigars for like $10 and 10 bucks and under. Uh here, like let's say you've got a cigar there, that is about $10. >> Here, that cigar is probably about $35. >> Oh my god. >> So that's probably about $50 or $40 at least here.

Um so here cigars are see this is one of the reasons as well that I suppose a lot of people don't do is because they're expensive. Um >> yes, >> but yeah, but in America they're not that expensive actually. you could get some really good cigars like $7, $8. It's crazy. It's like what the hell? It's like I watch you know when I'm watching learning about certain cigars and I'm watching the YouTube uh story about them >> and you know they're reviewing them and they're talking about them and they're Americans.

The Americans say, "Oh yeah, you know this you can get for $9. You can get for like what the hell? It's like £40 here." It's like you can't get that. Yeah. You're here. >> Yeah. You guys have a whole different access to that world. >> I can stop at a gas station and get some right now. [laughter] >> Yeah. Send them over. Yeah. >> No, for me. For me. [snorts] >> Yeah. Yeah. You should. Are you Yeah.

You should You know what? You got to You know, with cigars though, there's a whole ritual. You have to do the like how you >> adab of smoking cigars. >> Yeah. You have to how you cut it, how you hold it, how you light it, how there's a whole adab with it. There's an etiquette. There's a ritual. >> You have to partate in a ritual. >> Okay.

>> Yes. We'll have to do that on another show. We'll have to for now >> I'll been a pleasure speak on the road >> and yeah, what a what a name at your service. May Allah bless your journey. from >> ladies and gentlemen from Georgia Atlanta was it wakas Allah Allah right guys let's wrap this up and oh my god right before we wrap it up who we

got here we've got uh oil oil uh >> sorry Ali Ali right sorry that's my you know it's appearing so it's eyesight at this. Alien, where are you joining us from? >> I'm in London. >> Oh, mashallah. >> Yeah, just doing a night shift. So, I came >> blessed hour.

>> Yeah. >> So, all right, Ali, what's would you like to share some thoughts or anything on your mind? I know. >> Uh, >> yeah. I've got a I've got a I've got a few things that I wanted to talk to you about. Um okay. >> Uh the first thing is um I've got a lot of non-Muslim friends and they always struggle with the idea the problem of evil and the idea that an allloving God can create hell and put people into into you know burning fire.

Um and one of the reason and and there was an agnostic friend of mine and he said that the problem of evil does not prove um just because the problem of evil exists doesn't mean that God doesn't exist. All it means is that God is a non-human entity. and what we see in the world in terms of suffering and stuff.

It just >> shows us um yes, God is merciful and stuff, but he has another side. And so this idea of judgment and hell terrifies a lot of people, including Muslims, by the way. >> I struggle with it personally. I really do struggle with it. And and one more like one more thing and and this was a big bone of contention. you know Christopher Hitchens >> um >> when he used to debate theists and stuff he used to bring this up a lot >> at the problem of evil and hell and stuff couldn't really understand why that was one of his major arguments actually >> so I mean yeah that that's a very

important question the only thing is I don't know at this stage of the show uh whether we'll be able to do that justice what I will say is first of all people having this concern That's a great uh identifier in and of itself because it shows people who have a yearning for the divine and they also feel themselves mirroring that infinite compassion and mercy of the divine.

So I think that's uh you know straight away right off the bat that's actually a uh that's a great uh you know great point in and of itself. Okay. So secondly the problem of evil. So this right this is like an age old uh debate going on right from Christianity right into Islam people have discussed it.

one uh the especially the Christian perspective well they refer to it as the theodysy the kind of trying to you know how can there be in you know all powerful god all merciful god and evil exist and this was the theodysies in trying to square that circle and and naturally Islam is a part of the Abrahamic faiths so it uh picked up these discussions and then you know went and engaged them as well.

And the the general response obviously and I admit we won't be able to do it justice here because this is such a heavy topic. But the general response is that evil is you see firstly there's there's two types. There's the one thing we could call evil in nature, but it's not necessarily. It's it's like calamities, earthquakes, hurricanes, you know, diseases.

But these, you see, they happen because there are systems and there are mechanisms to creation. Like, let's say there's tectonic plates, there's the earth's gravity, there's things. Now obviously it results in this kind of stuff because that's the nature of the organism. Now then you've got what they call human evil.

So people inflicting suffering on other people tyranny. Um now this is because Allah has enabled free will. If Allah was to intervene, then it would do away with the free will. Because if every time a person was to do something wrong, Allah was to stop their free will, then they wouldn't be able to uh then there would be no more free will. There would only be free will to do just and then it wouldn't have and then also it would kind of uh then there would also be no more faith and there would be also no more human potential

and there would be no more human that human journey that human experience that human frailty >> that will human beings given the power of both still journey through this not if they're not given the power of it so That's in a kind of nutshell the uh Islamic uh response or the theist response to that.

>> What about the Islamic concept of hell? Because I know you I've watched your video on it and I thought it was really good in terms of the ethmology of janam and stuff. Um I know it's getting a bit late like you said. I mean I really would like to talk >> these things you see look these things come back to once again what does like so you've got let's say people like uh nowhere he highlights that even those things are a kind of that they too have a kind of a a pleasure within them and they are

more like a distancing from God as opposed to a kind of punishment. Now from you have one angle of this is the the Muslim kind of response. You've got from one angle where people feel that look all people can like Arabi feels that Allah's mercy is so vast that it will encompass all of his beings and then you have right across where people will say no some people can never be forgiven.

So you have this uh kind of spectrum >> the yeah now now these people will say well that person is a deviant and this person might say well that person is misunderstood. Uh but the point is look human beings most human beings is Islam here for most human beings or is it for the niche? Now one would say it's for all it's for all but where will it set the message?

Will it set the message to the niche or will it set the message for the most? Now generally you now rush the philosopher he argues this point and says that look Islam must set the message where it encompasses most people. Now most people what Allah will do eventually like only Allah knows you know if Allah wants no Muslim disagrees if Allah wants he can forgive everyone if he wants he's all powerful what Allah will do only Allah will know our job is just this dy to get through

it now most human beings will only function within a system of sanction and reward Yeah, >> they won't function in any other system. That's the the niche that will think differently. Most people will never accept a system that will be other than that. So if you said to most people, let's say, oh, you know what, um, let's say, let's say you take this one view that, oh, Allah will just forgive everyone.

Let's say you take this thing, oh, everybody's going to go to everybody's fine. Most people most people who believe let's just say for a moment if that let let's not argue it for a moment let's just take it as a as a moment for the sake of argument let's just indulge it >> most people will immediately >> have a huge internal problem not relax not relax not relax >> most people will actually be very bitter

most believers because they will say what will they say tell me what they'll say what's the argument that they'll say >> I'm not sure I think >> no let's say yeah like how do you think they will react like let's say you say you know what you guys do all of this but don't worry non-Muslims are all fine everybody's fine in the what do you think the first problem the bitterness that immediately believers will have But they'll probably think we believe we're doing all this action.

What's the point? >> No. No. They won't say Yeah. It's not about what's the point. They will say it's not fair. >> Yeah. >> They're going to say, "Well, I never this guy got to do all this. I never got to do all that. Uh this guy got to do all this. I never got to do all that." The same fear. Why is he getting it and I'm getting it? But I I want for me to get it. I want him not to get it.

>> Yeah. Yeah. Yeah. >> That's the nature of the beast you're dealing with. >> So nothing else. This conversation stops right there. >> The nature of the beast that you're dealing with is that. So there's nothing more to discuss now because the point is that human beings nest their success in the failures of others.

So they will not accept that everybody succeeds unless everybody equally does what they do or partakes but they feel that so the human nature is that right most people this is what I'm saying most people not all people some people will accept that some people will say well even if nobody did something I will still worship Allah >> because out of my love for god Yeah, >> I will be grateful even if he didn't ask me to be grateful.

But how many people do you know that will say that that even if God didn't ask me to be grateful now? >> So this is why so this conversation cannot be a conversation to be had because what you're doing is you're trying to think 4D in a 3D world. It doesn't happen. How how does can most people can't even conceptualize four you know four fourthdimensional diagrams or images we can't even picture them because have you tried picturing you know when you watch these things they show you fourthdimensional objects we we we've really struggled because

we're three-dimensional beings so this is the psyche this is the nature of what we're dealing with so everything else it it's no point even discussing it >> because it's not a like it's like a fourthdimensional dialogue to be had but we're threedimensional beings so let's just what what we say is look Allah >> is Allah is all powerful whatever Allah will do Allah will do our journey is to get through this dunya >> obeying Allah get worshiping Allah being grateful having love for Allah and for his creation that's our journey along the way we shine his Right?

We mirror his message and that's it. When we get there, we get there. What Allah does, he does. It's for me to say Allah is going to do this. By the way, by the way, Allah is going to definitely do this with all these people. By by the way, Allah is going to definitely there's a bit of uh what Allah will do, he will do. I don't get a say in it. You don't get a say in it. So why are we preoccupied with this kind of sanctimonious assumption that we somehow get to be, you know, to kind of like commentate on by the way Allah is going to 100% be doing this.

How do we know? >> No. >> Like all we know is Allah is look what what what does the hadith of the prophet say? The hadith of the prophet says even I will attain salvation only by the grace of God. >> Amazing book. not by actions. So >> this conversation really just stops there. So it's the rest the rest it's you know for people for people who want to entertain it at a kind of philosophical level they're more than welcome to pursue it and it's there it's in the books it's in the discussions you'll find it in in the works of Rush

you'll find it in the works of Ari you'll find it in the works of other mystics of Islam but for most people like I said this is a fourthdimensional dialogue happening in a three-dimensional world it doesn't happen. You can't picture it. You can't think of it. It's like and even if it's whatever it's reality, you know, like it's like saying in this world most likely this world is a block universe.

Yeah. Which means the past, present, future all coexist. But yet to most of us, even though we live in that world, we can't picture that. It doesn't make sense to us. It's like we think well how can past, present, future all exist at the same time because the arrow of time from our perspective the arrow of time moves linearly. It moves in one direction.

So to us the block universe we can't like even if in paper the physicists that write about it you know Einstein speaks all these people Hawkins all these people speak of the block universe and most they I I feel that you can't deny that this this universe is a block universe as far as physics is concerned on paper but most people can't envisage that they can't even they can't even contemplate the idea they because they think well what the hell are you talking about time moves linear But it doesn't really move.

Time is an illusion. But but to most people, they can't like forget forget God for a moment and the afterlife. This world we can't grasp. >> You tell people that time is not linear. Try try good luck with that. Try telling regular people time is not linear. >> Like how how they'll be like what the hell are you on about? Yesterday was a different day. Today is a different day.

Now you explain to them that that is the illusory interaction of your psyche with with existence. It's not actually real. But it's real just you think it's real, but it's not actually actually in that sense. Like it's real as far as we're concerned, >> but in an objective sense it's not real. Now we we don't get that. You know, we think that doesn't make any sense.

We think that's so how do how could we >> you know if we can't understand this world how can we uh with any contentment grasp how Allah is to you know that these things are above us Ali it's been a pleasure speaking to you I'm going to wrap this up right and do stay connected and I think mashallah keep having these conversations with those people and I mean generally and guiding them as much as you can Other than that, uh, >> when are you going to next do it?

When are you going to next have a another >> right have a meet up? Inshallah. Yeah, you know, I I got to do these more regularly. I say that all the time. >> Yeah, I say that all the Inshallah. Let's do it regularly. Let's let's try. Let's have the intention as say we got to have the take care Ali. Much love. Allah bless you. speak soon.Alam allayikum people.

That was Ali from London. Um, and before going this one, Muhammad, let's just bring him on even though we're wrapping up. Muhammad from everywhere. Whoa. >> From now, from everywhere, but you know, close enough. From three different countries. It's close enough. >> Oh, wow. Wow. What are the three countries? You've got us intrigued. Well, I I'm from Yemen, >> but I grew up >> but I grew up in uh in England in Sheffield.

>> Then I moved to Chicago >> and then I grew up in Chicago as well. So, a little bit of everywhere. >> Wow. Wow. I like that. I like that. Look at that. Spanning >> what is it? Three different continents right there. Allah. Allah. >> Yeah. It's interesting. It's interesting. >> Yeah. Yeah. >> Interesting way to grow up. >> I like it. I like it. All right. So, Muhammad, >> you're gonna close up. I'm not gonna I'm not gonna ask anything too complicated or take up too much of your time.

I don't want to >> Sure. Sure. No, no, go for Yeah. Yeah. I mean, >> why is it I was going to ask what was I going to ask? Why is it that why why is it why do people struggle with the idea of the infinite and God being connected >> as in >> like why people can't wrap their heads around sometimes God being infinite.

>> Yeah. Because we are finite beings. So the the infinite is something we are not. And and I guess in some way we can think of the so we kind of think of it as like never ending or never and we can imagine that like so we can imagine things like let's say time never ending. >> Yeah.

>> Or or we can imagine somebody for example never growing old like we our imagination allows us to >> think in these ways. Yeah. But there are certain things which I guess uh you know we the psyche is limited. >> Mhm. >> So like the the things by which we experience.

So consciousness is that by which we experience and that which experiences and that which makes meaning of the experience. Now consciousness our consciousness our psyche let's say our mind or whatever it is for it to to become our mind it has a certain window or certain tools by which it makes meaning um a bit like saying it has an operating system now the operating system like let's say some philosophers like Kant for example he referred to these as the

kind categories by which we experience [snorts] uh or make meaning of it by which we experience itself. So one of them is that we experience through space and time. So we cannot picture or envisionage or have any meaning or make any meaning outside of space and time because >> even though for a moment we could like let's say we could time never >> Yeah, we but we truly can't.

We truly can't. >> We can't because we can't step out of >> It's like we can imagine time never ending but we can't picture no time. >> Time never ending but we can't picture no time. >> So >> you can't >> So like like we still so we can picture for example the day never ends. >> Mhm. >> Because we can picture a day.

>> Yeah. Yeah, we can picture a day and just >> the absence of time alto together is still kind of p us just picturing the now that is just going on >> but but you were saying something earlier about the block universe. >> So because yeah now the so our tool by which we make meaning >> is that we make meaning through spaceime.

So we can't picture anything outside of space. Uh even if we think of space, we think of it inside another space. >> Inside [laughter] >> a cave within a cave. >> Yeah. Like we can't even if we think of the whole universe, it's like we think of it inside another dark room or something. We can't think of it outside cuz our >> I like to explain it. I like to think about it like you know Plato's cave. The allegory. Yeah. Yeah.

>> You step you step out and just into another cave and then you can step out again, but it's just another bigger cave with better animations, better animals, better everything. >> Yeah. Because we can't wired that way. We can't >> think outside of the We can't think the unthinkable. Like there's things which >> Yeah. You can't imagine a new color. >> You can't imagine a new >> and even if we try, we will just try an existing Yeah.

>> mixing other colors. Yeah. >> So yeah. So now bringing that back to the divine. So I guess we can identify with the divine. Uh and this is you know this is where Ari [laughter] fascinating. Yeah me too. And you know Arabi he places a lot of emphasis on you see the divine is between the two the polars.

If you like the polarity of >> of everything and nothing, right? Something like that. >> Sure. Yeah. Sure. Yeah. Yeah. I like that that that the binary. But in in Arabic, the thing of the tanzi, which is pure transcendence. >> Mhm. >> And which is the tashbi is the kind of uh um what?

Well, you see, I know in English theology you might say transcendence versus uh uh imminence, but tashbi is in Arabic it's a different term. It's more about the kind of similitude, the resemblance or the kind of so and resemblance I suppose carries more meanings because but is to give a similarity of a similitude of.

So Allah he says is the tbi is more important to us than the tanzi. Now the tanzi is important that Allah is you know he's transcendent >> but really Allah becomes the personal god to us through the tashir.

So through we identify through so we identify love because we identify what love is. We identify mercy because we identify mercy and compassion like the you know when it says well Allah is more merciful than the mother 70 times more than the mother now 70 here just mean like x times more but the mother because we understand the similitude of the mother >> it's a it's a way to help us grasp a concept almost >> yeah like it's the approximation >> yeah approximation >> is the bridging So this where Allah is

being given these similitudes that oh he is the provider he is the nourisher it's because we get ideas we have an understanding of somebody nourishing of things like this so therefore we draw closer to Allah through these things because the the transcendence is important as well where things are going wrong like where people are doing shik and stuff but the transcendence becomes sometimes impersonal.

>> God is too distant. Yeah. Like we can't even we can't even identify with God anymore. >> So yeah, >> that's why I like I feel like he brings you back to >> he does he gives you then I also like how he uh what does he say? I was reading one of his books and I liked how he described the angels being like uh our sensory and our like our our experiences are our like our senses are do you know what I'm saying or am I >> with the I mean expand slightly in the

sense that they are the modalities is that what you're saying that we are kind of >> yeah so yeah it could be that you see if If you think about it, um >> they are invisible, [clears throat] but like they're the things that >> Yeah. Because if you think about it that look you know this thing of um that what Carl Young says that you know what if people don't have ideas have people in the deep unconscious like I am very inclined to that like I feel in the Bzak realm there is this interplay and angelics like what if hope is an angel interacting

>> that's what inspiration is what if ambition is an angel interacting with us let's say in the bzak realm or in uh and here it's manifesting as ambition or as hope or as >> um so what if yeah so to me these things and what if it is like ideas that these are angelic like having ingenuity having that eureka >> ideas and creativity and yeah those yeah so I I feel that that would be yeah like equally a very powerful way of explaining it that it's something uh because they are supernatural almost in because why doesn't everybody have these

kind of creativity >> and uh he said something like um your sense of touch only knows what only knows the the sense it is you know what I'm saying it only knows touch your sense of sight only knows sight your sense of uh they all believe themselves whole they all believe themselves to be everything >> that's why they that's why they can work Yeah, absent.

And I I do feel, you know, there was this theory that I was um that I had been kind of reflecting and working on and thinking about and that was that what if at a that emotions be because we are fundamentally creatures of feeling >> and emotion. We are not fundamentally rational creatures.

We are creatures of feelings and emotions who can rationalize. >> Yeah. >> We are not rational creatures who can emotionalize or have emotions. We are the other way around. We are uh by our being >> we feel then we build on top of the field. We are feeling creatures who have the ability to think and rationalize.

So >> build on that almost. >> So feeling must be fundamental. So I was thinking about this was one of the theories that over the past few years I'd really been reflecting on that feeling must be fundamental then to our being. And so therefore, what if feelings like if we take them, imagine they are like the way I was seeing it is like let's say they're frequencies or something that you've got low-level feelings which are just oh like I'm feeling a bit lazy.

I'm feeling a bit sad or I'm feeling a bit like this. But these are like lowlevel but as they rise oh is that some interference coming in from the from your speaker? >> Oh sorry. Yeah, I think it might be. >> Yeah. So, um, so as they rise, they enter into a higher realm, a higher frequency of emotion.

So like let's say ecstatic um I think it's still Yeah, I'll you know, I'll mute your thing. So there's so ecstatic um emotions like a higher vibration. What if those higher realities of emotions are actually the divine having us that they are a realm of what like the divine origin of emotions of that level that they are the names and building on

Arubi's thing that the manifestations of Allah's names having us so let's say Because low-level emotions we have all the time like let's say but they they kind of like just low fluctuations but when they become powerful emotions uh in terms of that this is like we said like ideas having us these are divine uh um instantiations divine manifestations that are having us at a certain realm which we can't see.

Let's say we can't um like obviously we can only see the existence in this world like let's say we can't see heat right so but it doesn't mean it's not there but if you use thermal imaging you could see heat and you'd see things very differently. What if there was like an over like an overlapping realm of uh divine manifestations of Allah's names that are having us at certain point that maybe we rise towards and then we are experiencing because there is something very sacred

about emotions that are a powerful vibration um and that can be positive or negative and I feel negative. Well, we could say, well, you know, they they are very dangerous, very destructive. They could be destructive, but that's because of how powerful they are because they embody that name of God that they could be, if misused, very destructive. So, that's a theory that I've been um you know, a dialectic dialectically um >> working with Yeah.

were kind of experiencing over uh in recent times. Yeah, >> it was kind of it's kind of hard to find people to talk talk about these ideas with. You know, people >> generally don't like to >> It's true. We have to in a we have to be people of ideas. You know, I really like I've seen recently I've seen only this year actually on socials I've seen this term being used uh intellectual omnivores.

Right. So >> everything you take it so you take everything. I'm I I I'm kind of like that. I take in a >> Yeah, I can sense that. and and and it's like they will they're people that can they enjoy and relish on the depth of obsess philosophical but at the same time they could you could talk about something light and humorous and banter and light you know you could just talk about just anything or nonsensical things as well >> but yeah so you know a person can like you could you know we but somebody that can enjoy all all as opposed to just you

see any person can just enjoy light-hearted banter or non-meaningful >> uh stuff like if we're just if we're just talking about a movie or we're just talking about something or this or that any person can engage in that >> but >> to be able to engage in meaningful the world of ideas now that caliber yeah that takes a certain >> and people I I feel that these this is that world chooses us.

We don't just choose that world, that world of ideas. It chooses us >> because these ideas they they come to your head. You sometimes you go out to look for them. You do find them. A lot of times you're looking at the world and you're letting your brain kind of mix things together, mix different ideas. >> In the world, the deep unconscious, these ideas, what if they are things capturing our psyche?

What if they are we could describe them as angels or we could describe them as >> uh things like whether they are waves or whatever they are like we don't understand that world but they are having us in that world and then here it's manifesting >> the illusion yeah but the illusion to us is that we are having them >> but I think that's supposed that's supposed to be that's what we're supposed to feel >> because Ari is saying this that this is what he's saying that this world is just a majar it's a holographic We're supposed to feel to that world to the that it's like a shadow.

He says the way the shadow appears because the object but the shadow does not have to mirror what the object is because the you know you could see some kind of but the shadow you know I could just you know that kind of go like it looks like a dog on the wall and but it doesn't >> it stretches the shadow stretches it was longer shorter >> but the whole >> so even something random could appear something whole very different you know it's uh so the shadow that this world He's trying to give the example of that how every object has a shadow.

So long as there's light, there is a shadow. Now the similarly the world of the bzak inevitably has this world has existence in this world just as an object cannot escape shadow. So things that are happening there are manifesting here differently. they are you know here it's so it's appeared but in this world of uh like we think it's like in Plato's cave you know because we think that the shadows are real >> yeah we think it's real >> so we yeah so to and to say it's not real people make fun of us you know if

we say this world >> you mention these ideas and people people will laugh at you a little bit they'll think you're >> like because they think you're you know this is what Socrates said that you know when the the people in the cave because the shadows become so >> yeah they're so believable that when you tell them >> person who escapes and tells them that these are just shadows they mock him. >> Yeah. >> And that's what this world is like when we suggest that to people they think well this is haha that is crazy.

>> Yeah. But but I think I think that I don't think they're wrong >> also. I think they're partly >> they you see I'm not fault like I'm not saying that you see they can't see beyond the illusion. >> Yeah. >> Now I can understand >> I can understand what they're seeing and they're thinking well seeing must be real. >> Yeah.

>> And I get that because obviously seeing is real in this world. It is real. Yeah. But we like when you like even our discovery of this world should make us kind of reflect >> question. >> Yeah. Like this. Remember things will always be hidden in plain sight. And that's where Yeah.

>> If you pull on a thread of something, if you pull a thread, eventually you'll find something. You keep pulling pulling. There's usually something that connected to everything else. And you can >> I mean the fact that hardcore science has taught us that 99.9% of matter does not exist and is empty space that in itself should be like like a a smoking gun >> that wait a minute if actually everything that I think is real actually is 99.9% not there right so but why do why does it feel like it's there so wait a minute This seems like to be a bit of

an imaginary world. It seems to be a bit of an a kind of like pixelated simulation that I'm living in that Allah has created, you know. So, >> it seems to be like that that there's a a minimal pixel >> beyond which we can't go. You know, there's a small, you know, there's a a plank unit. >> Yeah. It's not that. Well, you can't get like a half a plank unit. You just get space time breaks down.

>> Yeah. So, it's can't get smaller than that. >> Okay. another shooting gun, you know, smoking gun that wait a minute, we're in a this this is an illusion. And I feel one of the remember the the clues will always be hidden in plain sight that obviously these clues we've discovered through science. But the other clues that all humans would have had access to dreams.

>> Yeah. Dreams. See, dreams were always there as a sign. One, to communicate with the Bzak world, but two, to always show you every day whenever you dream that what feels real, you wake up from. It is not real, it is a dream, >> I think. >> And that this world is a dream. >> Yeah. I think dreaming is almost like a mercy from God. It lets us uh recuperate, you know, play in our own imagination for a little bit, play with our own heads and our own ideas.

Give us enough freedom to feel like >> No, but yes, but also show us that what we felt, >> the emotion, the intensity, the plot, the stories, the accomplishment, everything we experienced was but an illusion. It >> was just a and then you wake up from it. like >> even if it was meaningful. No, that that that does not mean it wasn't meaningful because remember we fundamentally are beings of emotion and the emotion existed even in the dream the emotion was felt.

So we are beings of emotion. So it was in that sense very meaningful. However an illusion it was. So that make no mistake. Now, if that was an illusion, then this world too is an illusion. >> Yeah. You're just going to wake up just [laughter] >> and you know, so and and and Yeah. And so >> it's funny. It's these ideas are funny though.

They make you laugh sometimes. The ideas themselves >> what they do. You see the reason people don't like them sometimes is because then and this is the world at large. I obviously Muslims we believe in that but the world at large is because then it takes away from the seriousness of this world. >> Yeah. It makes >> people like that.

>> Yeah. God is funny in a sense in a sense. >> Also also you see this world is then ah so it's not even real. So then it it kind of adds it makes it a bit more playful. >> Yeah. It's a lot more playful. You see more people like wait a minute no you got to be serious you know you got to be see everybody's obsessed about being serious like you got you got be >> so that this is the the thing that you know but the hadith what is the hadith that oh but at these things Allah laughed you know Allah laughed >> this is the hadith the prophet sallallahu alaihi wasallam then laughed said why did I laugh because Allah

laughed >> so the the sense be the playfulness is a necessary component But people in this world don't like that. You see, of the world, they like things to be serious. They like things, oh no. And if you say, well, this world is an illusion, then it takes away from that serious. >> Yeah. From the control. >> The control they feel they have over their lives basically.

>> Absolutely. Well, you know, Muhammad, it's been an absolute pleasure. I'm not going to take your time. >> I'm going to wrap this up. It's been a pleasure. Send me a message on uh Yeah, it's it's it's morning almost. So, send me a uh send me a message on Instagram. We'll stay connected inshallah. >> Uh all right, Muhammad. Absolute pleasure. Take very [clears throat] people.

That was Muhammad from uh Chicago. Allah Allahh shy town is it Chicago. American cities do do sound cool though don't they? They have like have like a coolness to them. Chicago does sound cool. Right people take very good care of yourselves.

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