Sudan | Being Human | Ibn Araby's Divine Radical Mercy (Rahamoot) | Meetup | MALM

[Music] [Music] Just set this up. Bismillah.

All right, I don't know what my microphone is doing today, but All right. All right, yeah. Jamaat. What is going on? I thought let me see the ahbab.

Tune in. All right, those of you tuning in, click like, click click share. You know the drill by now, people. Allah bless you all. Allah. Let me see, what is this? Got Emmy straight away. Our New York representative.

All right, yeah. Um Punctuality is a virtue of the mediocre. Is what the the quote says, but hey. Mm. Allah Allah. In the states, yes salaam. I'm not in the states, but yeah.

Allah. East Los Angeles. All right. Look at that. From California. Vamos. All right. Bismillah. Bismillah. So, I thought I'd tune in.

Share some moments with you guys. What's on our minds? Before anything, I want to make dua for all the suffering in Sudan. All of those that Yeah, Allah. You know, some of these clips um I expressed my I think in part my ignorance that I haven't really been seeing much up until just the last

one week or something. Suddenly, I'm seeing so many images and Yeah, Allah. Allah protect them. Keep them safe. Deliver them from this fitna that has landed upon them. Really, this um genocide.

What appears to be clearly funded by the UAE. And I'd seen some videos online of some what appeared to be Emiratis. Allahu alam. Just mocking the whole thing. Yeah. Yeah, salaam. You know, what have people become?

I don't From what I'm hearing, it's to do with minerals and gold reserves and I just Yeah, salaam. You know, what does the the intoxication of wealth and power do to people? You know, this is it truly is, you know, the UAE.

I mean, on one hand, it's clearly an enabler for the genocide in Yemen. The genocide in Palestine. It's, you know, um it's like not even in arms and it's to use the phrase in bed with Israel that it is so closely um I would say passionately in love with Israel.

And then now this what it's been doing in Sudan. Thousands and thousands of bodies. Allah. Yeah, Allah. We make dua for the victims, for the inflicted. May Allah do something to these oppressors.

Yeah, salaam. Yeah. I've not heard much about it and and I think in part it may be because it was eclipsed by what was going on um by Israel. So, whereby many people weren't aware what Muslim, so-called Muslim regimes were doing as well.

Like the UAE. But, you know, it's it's interesting that there's no boycott of Dubai. You know, no Nobody would really even I mean, one question is what would it do? But, I suppose maybe on a global scale it would do something, but yeah, it just wouldn't happen, would it?

I was speaking to today actually, Dr. Imran Khan. Doc. Our beloved from Metroflex Gym, you know, the one I'd had on a mind trap a while back and and he was just speaking about this and the frustration. Yeah. Hey, Allah.

Make things easy, I mean. You know, one of the problems in the face of all of this is the sheer helplessness that we we face, which in and of itself is a musibah. You know, it it too is a trauma that we experience by by witnessing and not being able to do anything, which to a great level, we really most of us are just you know, we don't really make a difference, do

we? So, Hey, Allah. Make things easy, I mean. All right, so If they invite you to dinner at my house in London. Hi, hi. Abu Safura G, of course. Bishart.

That the dinner that we have uh rather delicate cigar at the end waiting. Send me an Instagram message and I'll we'll connect from there, inshallah. But, of course, of course. All right, so What is

And I And I get it, somebody in these places, the um Ah, well, hey. You know, the helplessness. Allah make things easy, I mean. Allah.

What more? What more? Blessed company um great conversations. Yeah, Emmy, have you seen our new major Mumdani? I am absolutely, you know, a great fan of Mumdani. I'm loving his um his kind of discussions, the um the debates that they I take it the debates or the shows that that he goes on where he's against the other candidates.

The responses, absolutely amazing. And I think this is so necessary in the face of this rising fascism. The you know, there is this populism, this uh blatant racism that is rising. Um in the face of it, really yes, an awareness, showing a mirror to these people.

You know, I was thinking the mirror is so powerful. Allah. You know, the mirror, the icon of the mirror. Showing a mirror to these people. It has such an effect. That Yeah. Uh that's to these to the racists, the neo-Nazis, the fascists.

Those with hatred in their hearts. And because it really does do something. And I think that this the beauty of this begins with the Hadith or Qudsi. That Allah loved "I loved to be known." That I wanted I loved that I be known.

Allah says. And And so he created primordial being with a capital B. This you know, first creation or reality. And And it mirrored to Allah his glory. Which set into motion creation.

Beginning with which is meaning itself was born. And then from that in eventualities, we arrive at you know, one manifestation which then gives rise to another one. The world of the the divine decree and then pure consciousness.

Which gives manifests the Barzakh realm which manifests this realm. And really the mirror is something This is such a powerful trope. And the believer that the believer is a mirror on one hand to the fellow believer. But Al-Mumin here is the name of Allah.

That we are a mirror of Allah on Earth. So Al-Mumin So we mirror the divine glory. Okay. So That is the important thing really.

Compassion, mercy, um empathy, love. That these are the things. And where we see this devoid, where we see something devoid of mercy, it is not a kind of um um You know, it's not something to champion.

There's um There's a Hadith where this person he In fact, I I'll tie this into a few themes actually. One is somebody at I was speaking with I have mentioned Doc Imran Khan from our near and dear from Metroflex and Transform Now.

And And he was speaking about this whole thing of this the the Dawah industry. And the the um You know, the dilapidation, the corruption of the Dawah industry as a whole. And how it's kind of stooped so low.

But unfortunately, I mean, this is it is but just an industry like any other industry. You know, and that's where we were mistaken, where people were mistaken. That saw it differently. It is um Yeah. And so And part of that discourse was this thing of You know, you get this

portrayal of the alpha male. The masculinity. And I very much would always believe firmly in masculinity being sacred as well, just as femininity sacred. But there is this portrayal that somehow that alpha maleness, that kind of masculinity is a harshness.

That it is a you know, like a flippancy and a kind of I couldn't give a damn and I don't have a soft side at all. I don't have a I don't have compassion. And I don't have any kind of um you know, I'm just that hard as nails kind of you know, nothing. That's not how we're taught this in Islam.

At all. And that's just a an artificial insecure portrayal of bravado. Clearly, that person is just Whoever portrays things like this I think there was something Doc was telling me about some person saying something about you know, if my wife had asked me to go I can't I can't remember the exact but something if she was going in labor and told me to come, I wouldn't come.

And But if she asked asked me, then I would I don't know, something along these lines. This is not the the message of masculinity in Islam. You know, this kind of this artificial

harsh and toughness of saying, well, you know, somebody could sit here and burn and uh my heart is so firm, it doesn't squirm or squeal or That's not at all, you know, the messenger of Allah was a light to the worlds.

He was a Noor, a light. From the light of God. So That that that You know, this person he came and and saw the prophet Muhammad. I believe in the narration the prophet is kissing uh he's picking up Hussein, I believe, uh or Hassan or or an infant unless it's one of the other infants.

But the prophet kisses him. And the the the baby. And and the person says ha I've got nine, you know, I This I have a lot of children. Well, I'm I have a couple of men in home. You know, I didn't I've never kissed even one of them. You know, as if this is a a thing to show off.

A real man. And the prophet says that you know, whoever does not show compassion will not be shown compassion. Show compassion to those on Earth, and the one above will show compassion to you. That you know, that he who does not show compassion will have no compassion shown onto him.

By Allah. And show compassion to people, to things, to all on Earth, and the one above will have compassion on you. But that is a true emotion, you know, a true insan. You know, like what is insan? You know, the very definition of insan is uns.

You know, they say there's a debate between the um the grammarians, the schools. The Kufic the Kufic and the Basri. Now, I do love these. So there's these uh kind of debates they would have. And so the That Where does the term insan Where is it mushtaq?

derived from? And so They would So there's a debate. So some say the Kufic said it's from forgetfulness. That it is from forgetfulness. The insan was named insan because of forgetfulness.

And the Basri said it's from uns. From a kind of an intimacy. But this this this kind of intimate harmony. That insan feels.

Uns is a it's it's a kind of feeling. You know, it's um "Und ist das nicht ein bisschen?" In Arabic that you you kind of gravitate towards it harmoniously, but you like you become close. You have an intimate bond and awareness of something.

It's not necessarily um Here it intimacy does not mean doesn't have to be intimacy in a [Music] a kind of sexual sense or a romantic sense. Although it doesn't exclude that, but it's not that's not an uns is much bigger than that as well.

It's about that you have a a familiarity, but a a bond of familiarity with something. And that is the definition of insan. So, and that is what we are and we we kind of we mirror to insan.

Yeah, yeah. Allah. So, yeah, that was and and I suppose by just tapping into that as well that reminded me, you know, last week there was a conversation. I'm just joining that conversation on because I feel it's relevant to um to this that I was asked about um concubines in Islam and this whole slavery in Islam, but especially the element of being allowed intimacy

with a female slave. And I and I gave the explanation and I've got more detailed explanations in the past. And that went into this discussion of look, insan ultimately has what the Quran did was and Islam and Allah knew that males have that polygamous tendency.

So, it didn't really pretend it didn't exist. It gave it a kind of gave it parameters of justice of being just. Now, there was a comment that somebody had said and I think it ties into this discussion as well. So, I'll just just add that briefly that that I didn't mean by that that that's a license to to abuse.

Okay. Or be abusive or And I guess in many ways it's and I and I say that because I know within the dawa industry with you get the I think it's been there before with the whole Salafi dawa it was quite popularized. The these concepts of this whole side of things and then with the so-called dawa industry of the dawa bros emerging, there was a lot of discussions online about things like these

misyar marriages and stuff like this and and the abuse of women. So, in no sense was I when I was responding to that um about the polygamous nature of men. For the most part, maybe not all men. But perhaps like the Pareto principle of 80/20.

But I didn't mean by that this is a license to be abusive. Um And I guess in some ways it is always relationships as a whole are always a you know, an attempt to square a circle and in some ways a divine comedy. Cuz everybody it's you know, it's uh it's just um

you know, it's like there's no perfect sunny side up anywhere, I guess given a certain amount of time. That and that's everywhere. I think that's human beings as a whole, not just Muslims. So, but I wanted to caveat that point because I briefly spoke about this whole thing of this bravado of an artificial or a you know, this this this kind of fake masculinity and not to mix it up and so it it ties into that.

So, even though Islam does allow these things and I feel it does and I feel it does so because it recognizes the reality of people. But and I also recognize in some ways because somebody had left a comment that that's always going to be difficult and maybe even hurtful.

So, how does how do people square a circle? And I guess maybe there's some scenarios which are a minority of cases where it's not really um or it's very sweetly put together, but I think that would be very rare. Um in most cases I think these the issue of relationships you see from a psychology perspective there is no domain in which insan any insan

in which they operate except they always overstep. And that's why I guess you know, there's there's guidelines and rules, but but even rules are really there because they're going to be broken. And they're there because they're going to be broken. So, they then have well, this is what can be done in that scenario and that's why there is a rule there.

The rule is not there because it's it's there because it will be broken. That's the that's the irony of rules strangely and that's a philosophical discussion in and of itself of I guess prohibition at a greater level that what is it?

You know, what what what the underlying nature to be a is is really for the people that will come across this on this side and break it. That's the irony of prohibition in and of itself. But hey, so there's no field in which insan will operate except they will overstep.

And what you know, be the um that's just the unfortunate nature of human beings. And relationships would be no exception to that rule. Unfortunately, so people and relationships of all sorts, not just uh romantic, but even of kinship of parent-child relationship, of sibling relationship, of lineage related um of friendship, just being friends, of you know, they will always be the very nature of these things is somewhere

somebody will overstep at some point. Hopefully not in too much of a great way, but that that's just what the nature of these things. Now, with the hmm I guess there is no way to it's just that this is the conundrum that insan finds themselves in.

And I guess even in non-Muslim societies, so it's not restricted to Islam. This will be a conundrum. In fact, I was having a conversation with someone about 2 weeks ago about this and this person's not Muslim. That's being spoken that I'm speaking about here that yet this issue of the how can we the kind of discontent

of that is found in relationships is a universal to use the phrase "Ghar ghar ki kahani." Like there is no um it's and it's regardless of e- In this case, this is the broader non-Muslim uh backdrop. So, it's not even restricted to Muslims that people And we were discussing well, what what what are some of the what is causing this depression?

Cuz in most cases people are just somewhat depressed. You know, it's like a spectrum. Um and I think in part it might be the kind of hedonic treadmill thing that maybe there's a You know, when people get into relationships, there's there's these kind of tokens of what they want to do and show to the world.

And You know, like we're in a world of people Instagramming everything and And maybe these things because they're so especially younger people, they're so programmed into this that you see, when you're not doing these things, there's no There's no meaning anymore to the relationship or the dynamic, yeah.

Here coming back not to drift too long in this topic that I guess the difference Islam presented with the polygamous scenario when the person had left a put a comment saying that look, but this would cause hurt.

Which I guess it would. But because it's so instinctive, people are going to end up Not all people, but many people will end up doing it. So, Islam set down certain guidelines of in face of that instinct some justice. And that And that does mean that any just to be clear cuz I think in that case it was a woman asking.

Like that if a man was to go into a polygamous relationship in Islam the wife does have the right to leave the relationship. That's not a She's not bound by even if that is a right that Islam has afforded that individual. Let's say he could do that.

She has the equal right to leave it as well. She's not bound in saying well, she has to stay. That's not um And the one Well, one key difference is you see in even in non-Muslim societies, people are doing this, but Islam has just given it a paradigm that offers some legitimacy.

So, many people are doing these things regardless. And then they're faced with a kind of a yoke, a kind of fork decision that well, you either abandon that relationship or you embark on this one. And well, Islam offers that paradigm while it doesn't have to be abandoned. And so, that's I guess what makes Islam unique in that uh scenario.

Also, the fact that there is a in society at large, not just Muslim societies but there is an increasing number of you know, people who are single. An increasing number of people. They've you know, divorced people uh just remain single.

And this is also a a a kind of crisis onto itself. So, in in many ways Islam offers that as a unique parallel. In cons when you compare it with Western societies. I do believe that Western societies too give it a certain amount of time will come to glorify things like polygamy.

And at that point many Muslims will openly be very proud of it as well. But I do feel that it is a incredibly um Like I think it's it's something that Islam didn't shy away from and that's highly admirable. Yeah. May Allah grant things.

Uh May Allah grant ease to each and all uh wherever they are and and especially in in all matters of life and make things easy for them. And one of the biggest challenges just to conclude on that whole topic is when I speak to people, I find it's often like rash reactions, rash thinking, this kind of an immaturity.

So you know, there is so much in just subar, in just a bit of patience. Even if you are going to make a decision, even if you are going to react just be slow. Like try to be slow to react. Go go for a walk. Go do things. Allow And do this in all areas of life. You know Very few things in life when done in a rush manner are empty of regret.

Yeah. Here Yes, Allah. Right, let's move on. I'm going to share the uh link if people want to jump on get some of your blessed you some of the noor that you guys can bring. Allahu Akbar.

Oh, I see there's uh What is All right, there's quite a few um contributions. May Allah bless you all for the super stickers and Shukran shukran. I see a few comments on Ali Maula.

A few masha Allah. Our Shia brethren are in the are in the audience. Yeah, I I feel that you know Yeah, you know, it really to me this whole thing, this whole Shia Sunni, this Shia it's it's just identitarian politics, you know.

Like I don't see it anything beyond that in a real sense. I think Like I I get it. And all Muslims we can learn so much from the Shia in it comes to love for the family of the prophet Sallallahu alaihi wasallam.

But sometimes, you know, like I've seen I hate the algorithm. Sometimes somebody sent me this Shia clip and then I just had a bunch of Shia clips coming up that were just nothing but just absurd and ludicrous, you know. And I I was just thinking I just I was like trying to clean the algorithm. I don't want to see any of this.

Just silly, you know. And I And I feel that they're just all sorts of just hyperbolic things about Sayyidna Ali and you know, he's the grandfather of Adam. Because Adam was created from turab and Ali's called Abu Turab and there was this clip about uh when the prophet went on the miraj um Allah adopted the voice of Ali to speak.

Yes, Allah. You know, I I I think sometimes do people do they hear themselves aloud? Like I get it. Sayyidna Ali is a great incredibly you know, an an unfathomable legend of Islam. But you know, to extol to this extent it's like almost it's you know, a sense of celeb like celebrity worship to the nth degree.

It's like just so much worship and of of these figures. And you know, in psychology, you get this phenomenon where you provoke a negative reaction towards a person by how you keep portraying that person.

So so as to like I keep So, let's say for example I pick a a figure that you don't really Let's say I pick the Salafi Sheikh. And I now speak of Sheikh Saleh al-Fawzan. And now everything I I start behaving about him as if you know, he was created from a different You know, like Sheikh Saleh is the Every time he's being mentioned.

Now, this is not I'm just explaining the psychological phenomenon. Right? Now, what that will do is now at some point people who really were very ambivalent towards let's say Sheikh Saleh al-Fawzan or even they may have even considered oh, he's he's a nice person. Let's just say, you know, he's devoted his life to Islam. Now, they will react negatively towards him.

This is inducing a psychological phenomenon and reaction. It's not You see, you're setting it up. It's not Well, you could say well, the other person shouldn't do that and they shouldn't, but this is what psychology shows you. It happens when you do these things. So, I don't know whether the Shia, some of the Shia, I'm not sure, you know, whether they do that on purpose to then kind of try and provoke a negative sentiment towards Ali or I don't know, maybe they just do it without thinking some of them, but it is

there was this video I saw where this person said, you know, he said like there's have been two great leaders, the Prophet Muhammad and Hussein. And he said and one of them, this is what he said, honestly. He said, and and he's like a preacher. He said, and one of them called to God, he made the call publicly in the day of in the light of day and people didn't answer.

He called them and they didn't come. Sorry. In the light of day and the other, he said and that was the Prophet Muhammad and the other, Hussein, in the darkness of the night told them to abandon him, told them to go, but they didn't stay away. So, which one is greater, you tell me. I

try and understand like what what on earth am I did I just hear that? Are you extolling Hussein above the Prophet like I don't understand like what what is going on sometimes. They and I try to I don't I don't like this stuff. So, I don't even like getting involved. I don't even like contaminating my consciousness with this and the algorithm is like then it starts showing me more clips.

I don't clean this algorithm. I don't want to watch anymore clips like this and so they you know, each tooth Yeah, so Mhm. Right, was there a question about the the love from your Shia brother? Allah bless you. And by the way, this is not a I'm not saying that to take a dig at the Shia or anything.

I'm not and you know, I believe we must have bridges of love and and brotherhood between us. I'm just saying some of these clips and some of these things are just I feel like unwarranted. That's what I mean. We need a very and the Shia are based meant to be rooted in rationality. So, yeah, it's just a plea to that really. So, it's not a I don't say that in any way to kind of uh rile hatred or anything, but just that Mhm.

[Music] Right. All right, so uh speak again soon Rais. Also brother, what's your uh much love. Uh Mhm. Rais, is it Rais? Sayed Rais, Allah bless you, my brother. And shukran, Allah keep you always smiling.

Amen. Right. Yeah. I'm just sharing the link as well. Right, I've just shared that and uh the shukran Allah bless you.

Uh suggest millennium suggest not suggests, millennial millennium. What do you think about the occult of these stuff like astrology and tarot? Do you think it's legit or harmful? I think these things are very harmful. Avoid this stuff. You know, that it plagues people's faith and up either.

You're you know, I I find sometimes in star signs, not star signs, but what do we call them? Uh the kind of profiles that like so if somebody is a Libra or somebody is a Capricorn or somebody is a I find these things surprisingly to the profiles to mirror the personalities of people sometimes.

I do find that. Uh not always, but sometimes and I would think it's perhaps above probability with some Barnum uh profiling in the you know, in psychology there's the Barnum statements where anything could fit anything. But that said, like if a person found that intriguing, let's say what star sign like so if a person was I may Capricorn in that sense and you know, when I've read about certain personality traits and I thought bloody hell, that is you know, it does mirror and

I think to that extent, if you just found it a bit quirky, a bit uh interesting in being from a personality viewpoint, fine. That, but beyond that, if you go into this, well, you know, what does the star sign say for this person? What is this?

This is all I feel it's borderline Um it's superstition. I mean, I've known some people they will really they they do the whole you know, like the the Hindu the the moon is in this phase and this is this and the you know, Mars has risen in between within this constellation and and therefore this is going to happen and I don't know is Mercury is in retrograde or whatever is in.

This is utter utter dark superstitious nonsense. Nonsense. You know, these stars and planets are ayat min ayat Allah. They are signs from the signs of God. They are not even a fraction and an atom.

Not even an iota of value in comparison to your consciousness and ruah that Allah has placed in you. They don't even they're not even a blip on the radar in comparison to what you as a human being are that Allah has brought about with this ruah with consciousness.

Their destiny orbits our existence and manifestation. So, don't look to the stars for divinity or for look to them for amazement, for awe, for that kind of stuff, yeah, for curiosity, for learning.

I love like trying to track, you know, all this constellation or you know, you can see Jupiter often and oh, there it is I love this stuff, but look to it for that, not for this mystic kind of meg that it's going to tell you the future or bad luck is upon you. There's no such thing as bad luck.

Only bad luck is your mindset that is plaguing your reality. Make your much much greater than that. Yeah, you you have you sell yourself so short. It's it's it's like we are an incredible incredible ornament that or some incredible device that is only just being used as a paperweight.

You know, we that's Yeah, you know, we So, these things avoid this kind of shirky bad lucky kind of oh, you know, this is unlucky, this is bad news, this is bad omens. The Prophet would detest that. Can I the show And you know, in a hadith he said, the killer in a in the killer in a day.

That you'll find if you if you start believing in these things, you'll find they start actually happening. And you think, oh, it's happening because it's true. It's not happening because it's true. It's because the Prophet taught that whosoever surrenders their willpower, the kind of control stick, the the steering wheel, they hand it over to whatever they hand it over to, then Allah will hand it over to them.

So, if you start surrendering yourself to omens, that this omen has such power over me, I'm going through a negative dark patch, I'm unlucky, I'm cursed, I'm these things, then you will be cursed. You will be unlucky. Nothing but travesty and tragedy will befall you, but that's by your choosing.

Cuz, you know, man wakala ila shayin wakila ilayhi. And this is it. Now, if you rely on Allah, then Allah is sufficient for you. So, and that that that includes all sorts, really, you know, even even this fear of cuz cuz at that level it's very clear this is shirk.

This borderline shirk, anyway. Maybe it's not, you know, I know it's not worshipping statues or other gods, but but it's kind of like a shirk in disguise. And and then I would argue at lower levels, you've got the Islamacized versions of this. Talisman and tawiz and you know, magic spells and jinn possessing you and all these things have become like superstition that we surrender our destiny to instead of surrendering it to Allah.

So, yeah, all of this stuff, avoid it like the like the plague. Right. He's a Capricorn. Good to see Somebody said I think Mufti is a Gemini. See, well, they that goes to show these things don't really mean much then because I'm it must we must display tendencies and uh you know, the Barnum statement that that fit all, really.

So, does that include the law of attraction assumption? No, I feel that the law of attraction is ultimately, it is Allah's decree within the universe. So, Allah has created the universe. That this universe, we are just understanding, we're coming to learn that it somehow operates on frequencies that we we have different kinds, like we have a kind of a feeling frequency.

We which which some may Joe Dispenza often terms that as a magnetic and and we have a thought frequency which he terms as electric and I suppose electromagnetism is really two sides of the same coin. But the electric and the magnetic. But that we when we align our frequencies with belief and we have an emotion, the universe shows us that.

Like we see it in the world. This is the uh the divine decree of Allah. This is sunnatullah. So, I don't feel that's shirk at all. Um as long as we understand that that that is the laws that of that this law of attraction is a law, an implicit like a qanun um batini li tabia that Allah has placed.

It's a you know, if we're looking at the laws of thermodynamics, the laws of entropy, why do they always work? These are laws that Allah has placed, sunnatullah. Fi khalqihi. So, this is not shirk to feel, for example, let's say entropy now, that things will always go from an orderliness to a disorderliness or from an conserved to a kind of chaos or they will kind of spiral out.

This is a a kind of law that we have. Now, if a person says, "Oh my god, now I believe this is just going to disintegrate. This is shirk." It isn't, but that's that's how Allah has created this creation. That's the rules of this simulation, of this configuration that Allah has created. So, the laws of attraction, I feel, do work.

And that if a person has and they're not against Islam. And they're not superstitious. You see, anything the Hadith where the prophet condemned bad omens. If you read wa yakrahu tasha'um.

He would love the prophet salallahu alayhi wasallam. This concept of good luck or this good omen, that something you know, this good luck thing vibe, the prophet loved it. And we should love it. But he hated the he discouraged and detested the thought of a bad luck one. Of or this belief of a bad luck. That we should always feel we should always empower ourselves.

And this law of attraction in the sense that's what it's saying, that if you put out this positivity, you will get it. You know, if you if if you whatever you put out, if you put out this negativity, you'll see it in the world around you. Yeah. Yeah, and somebody said here the husn al-dhann billah.

And of course, in the verse of the Quran that ma tasha'una illa in yasha Allahu rabbul alameen. You know, you do not will for something except Allah wills it into being. So, yeah. Right, let's get some of you on here. The law of entropy is the biggest proof against Darwin's perception of evolution.

Degeneration among all species. Hm. I mean, they they do Yeah. The law of entropy is a fascinating one. Yeah. That you know, if everything is disintegrating, then life emerging in this way from one perspective is diametrically challenging entropy because the world has kind of gone from by that theory, it would have gone from order to chaos, but then along the journey of chaos, life and all these

wonderful things like consciousness emerge. I think they do respond to that, that that's not how they or what they mean by the laws of entropy, that they're referring specifically to energy units. And then within a certain unit, that energy behaving is what is entropy.

And so, there are some um kind of responses to to things like that. Yeah. But I was thinking that it's a fascinating way to look at many things in life. I was um you know, you know, I have these Patreon sessions, one-to-one consultations.

Speaking about relationships. And and it's interesting. I said, "Well, you see, I was using this as almost a way to look at things." I said that one way you can look at relationships is that they have almost a sense of inertia and entropy. That relation that that something just continues until until an opposing force doesn't act upon it.

Now, in some ways, there is that in relationships. That you have this but when it is faced with a enough of a critical mass of force, whatever that be, a sense of entropy in relationships happens. Cuz the question is, well, why is it that when So, this was the challenge.

Why is it that in relationships when things go bad, people can't just start fresh? And they do try, but often it's very difficult. And the analogy was entropy. You see, that once certain things certain states of mind or events or whatever takes place or situations or incidents or whatever it is, a state of entropy ensues.

With things now go from order to disor It's like that it's never going to quite rearrange itself the same way. Although, by logic, it's not impossible. So, the theory in physics is that let's say you had a box or container full of different colored balls all neatly piled upon one another so all the reds all the greens all the yellows all the and and there was a certain amount of space in the box now you start shaking

this box and all these balls start jumping around and and let's say they start rearranging themselves in the piles. Now technically and rationally there's nothing to say that all of them firstly they will all start mixing up the colors will start mixing up there's nothing to say that they can't rearrange themselves perfectly in the neatly ordered piles of color that they began with.

But both you and I know that pragmatically just realistically it will never happen. But rationally I suppose it could happen and and that is the law of entropy as I've understood it so and and that is I guess the what I was explaining in the one-to-one of relationships this that's what happens okay.

You see my ADHD distracts me. All right people let's who do we have here? Oh that just reminded me of a poem actually. I'll come back to that. I've got Muhammad Nasir assalamualaikum Muhammad Nasir. Wa alaykumu salaam ustadi. All right where are you joining us from?

I'm from Dearborn Michigan. Oh Michigan all right. So ahlan wa sahlan and marhaban. Shukran for joining yes. All right you are welcome. Thanks. What's preoccupying your precious thoughts Muhammad? So I had a question I see you reference psychology a lot in your videos and you have an interest for psychology so I wanted to ask a question related to Pharaoh in the Quran.

I mean you see Pharaoh he has like a lot of traits I would say that sort of you know hints at some sort of like nowadays we'd call it anti-social personality disorder or you know what I mean or Can you imagine standing to to the Pharaoh you go you know you know what it is Pharaoh you've got narcissistic personality disorder.

I'm just finding it amusing but yeah carry on sorry. But yeah so like there are these traits I mean they're developed in the DSM-5 and so you know they assess these things now but you know back then it's just you know you are who you are and you have like everyone holds some level of these traits but I found it interesting that in the Quran when it comes to explaining the fate of Abu Lahab you know Allah is very explicit in explaining how he's you know like damned in the hellfire but when it comes to Pharaoh in the

Quran and his conversion last minute when he's let's say at the sea and he says I believe in the the God of the children of Israel and I'm from the Muslimin sort of last minute and Allah sorts of like criticizes um sort of his last minute conversion saying now you want to believe um and so it made me think you know like uh Yeah uh yeah now you bring faith yeah.

>> Yeah exactly and so it made me think um because his fate wasn't necessarily explicitly highlighted in the Quran it's more so like you know so is it up in the air when it comes to his fate and whether or not Allah accepted his conversion or his you know submission um Yeah >> fascinating discussion the Iman of Pharaoh and somebody who really um iconized this whole debate or turned it into a debate really

I don't think it was a debate or wasn't really one of that scale prior to the legend Ibn Arabi Muhyiddin Ibn Arabi he really spoke on this topic and and I'm not sure if you're aware but he championed the the Iman of Pharaoh and thereby became very controversial in that discussion.

Cuz the Iman of Pharaoh is um it's the verses of the Quran some of them do hint towards what you're saying they imply that Pharaoh was not you know didn't have salvation and he he met his doom I mean and not just met his doom but eternal damnation.

But there's some verses that could imply like that like him saying I actually I believe I'm I believe in the Lord of you know I'm but this so so some verses imply that he did and and I suppose the principle that so long as you say your shahada before death it is enough.

And then that's challenged well maybe in his case because he saw the signs. Uh and so in part the veil was being removed. And then some say well even to that there's exceptions because that camp saying well he saw the signs say they quote the verses of the Quran that when um you know that Iman does help you even at the last breath unless the the verses which say unless those

who saw the you know the finality of the divine judgment those who saw God's signs and then in the face of that believed there's verses in the Quran that say that that when we sent our punishment to a people then their Iman would not avail them. So they use that as an argument but then the like Ibn Arabi and Sheikh Shaarawy has a whole discussion on this based on Ibn Arabi's discussion that you see those that challenge will come back from this side they say well then

there is a verse in Surah Yunus Yunus that says well you're right when a people face their punishment their faith did not avail them. Iman did not accept them except but Allah shows there's exceptions. Because he says except the people of Yunus of Nineveh they were an exception they believed Allah forgave them so sometimes it does avail you.

So this became a whole debate popularized by Sheikh Ibn Arabi that and I must say when I read it at first when I came across it I thought the thought of it because I wasn't familiar with the with the kind of particulars of the debate I thought it was absurd I thought who would even defend the Iman of Pharaoh that's ridiculous.

Because to me it was a you know this was a priori known by all Muslims almost so when but when I started reading then I thought wow actually you see Ibn Arabi he speaks of this thing called not just the mercy of Allah but radical mercy.

So he invents a term. He calls it rahamut. So the so so in Arabic right there is a kind of um a scale like fa'alut with a ta at the end not tha so and and this is like a hyperbole an excessively radical version or powerful version of that so you could say might for example jabbar say jabbarut.

And so you you you have these terms that exist jabbarut is often used in reference to the dominion of Allah over creation so he introduces this term unless somebody introduced it before him but he the one who popularizes this term rahamut the divine radical mercy of Allah. And it is a beautiful actually a breathtaking discussion that he has on this verse of the Pharaoh where Allah says about Pharaoh in the Quran

after the you know the kind of um the sea or the parting the parting sea caves in on them that that today we will save you with your body.

So that you may be to those who come after you a sign. Yet most or many people will remain heedless of our signs. Now, Ibn Arabi says, "Let's explore this. What did this mean?" So he really zeros in, homes in on the point, the opera opera word here, ayah.

That we will make you a sign. He says, "What is the sign that God has made the Pharaoh into? Well, what is this sign?" Now, when you ask people this, it becomes quite intriguing because people don't know. They've not I guess maybe some haven't thought about it. That what is this sign that Pharaoh becomes? So some people might say, "Well, and this is a different discussion to the first part of the ayah that Fal Yawma Nunajjika Bibadanika, we save you with your body.

Some people like, "What does that even mean?" Now, one argument is that Pharaoh didn't drown. And that too is I would feel after looking at a lot of the evidences maybe a compelling argument because if Moses, Musa Alayhis Salaam, got across with the Israelites, had the Pharaoh drowned, it would You see, the Israelites remain in Egypt for about 40 or around in that vicinity for about 40 years.

They don't go across over to uh you know, to Palestine or the Quds. They don't go there yet. So they remain Yatihoona Fil Ardi Arba'ina Sana, 40 years they remain. And if you are inclined to believe the argument that Musa Alayhis Salaam was Akhenaten, then they would have set up the kingdom of Amarna, which probably runs for about that similar period of time.

Now, why did the Pharaoh, the subsequent Pharaohs, not exact revenge? Because if the Pharaoh, the great deity, was killed by these shepherds, the Israelites, why would were what what was a you know, kind of vengeance not sought? Now, what we do know from the hieroglyphics is things like this are not really there's no real mention of something like this happening in the hieroglyphics.

There is some mentioning of people leaving and the Hyksos and so on, but uh not of this thing and definitely no Pharaoh drowning or being killed. So it there is a an argument to be made here that here this verse highlights that Allah allowed his army to drown but saved him. And but in any case, right, what was the sign that he became?

So some people felt, "Oh, the sign was the body." And this is a very ultra-modern argument based on the 20th century assumption that Pharaoh was Ramses II, which most likely he wasn't. But this is a a modern a few decades old assumption that the Pharaoh of Moses was Ramses II. Now, and because they've discovered the body of Ramses II, they think, "Oh, that's now what you know, all along he was preserved." But this is not what the This is a you know, the the really doesn't add up when you look into it from a historical perspective.

But the point is that what did that verse mean? Now, some people say the ayah meant justice. That if you do zulm, oppress people, justice will come and find you. But Ibn Arabi highlights that most people around the world believe that. So if you went around and stopped random people in the world and said, "You know, if you're a horrible person, do you think at some point in life this will catch up with you?" Most people believe it will.

But Allah says that we made you a sign, but most people will not accept that sign. Mhm, yeah. >> So so Ibn Arabi says this this saying that justice catches up with you doesn't tally in his assessment because most people do accept that belief. But this is something Allah says most people will not accept.

So his point was that he did become The sign was that he became he In the Quran highlights that he says he became a believer, that Allah accepted him. And he says that this sign was the divine mercy of Allah because everyone he says everyone or generally people accept Allah is merciful.

He said that most people around the world all accept Allah is merciful. They just don't accept that he's that merciful. That's the difference. So so he said this is why it was a sign, but most people won't accept that sign. So that to me there was a radically um you know, almost an earth-shattering beauty in what Ibn Arabi was saying.

So I found it quite compelling. I did find myself um you know, It kind of reminds me of the Hadith. It kind of reminds me of the Hadith where it mentioned something about Gibbi Gibriel um expressing to the prophet. I don't know the authenticity of the Hadith. I don't know how authentic it is, but that he was trying explaining to the prophet that um if only you'd seen how I was digging dirt into the mouth of Pharaoh on so that cuz I feared that Allah would accept his repentance or accept his Shahada.

So. Yeah. Sure. I mean, yes, I have come across something like that as well. Yeah, I mean, these things all exist and both sides of the argument are there. Both camps are there. I'm not trying to say that people who um in fact, the majority of the people do not accept. Majority of the Muslims did not accept the Iman of Pharaoh on. And I'm not trying to in any way say what Ibn Arabi has said, you know, belittles them or anything.

They're absolutely you know, that I just find when I've read it, it was so breathtaking, I was kind of convinced by what he said. And so that was just me, but yeah. Khair. Yeah, in any case, that was the discussion of the Iman of Pharaoh on. That was what you asked, wasn't it? You You didn't ask. >> much. No, yeah, that's exactly what I was asking. Basically uh the Iman of Pharaoh on and like the mercy of Allah, which I appreciate you uh going over that and discussing it.

Um Shukran Shukran, Nasir. Allah bless you. And do stay in touch, right? Take care. Salaam Alaykum. People, ya Jama'ah, that was our brother Muhammad Nasir from Michigan. Um Right. Michi Michigan Michigan.

Is it said as a S H or a C H? Michigan Michigan. See, some I don't know if sometimes I suddenly when I ponder over a word, I find myself questioning In England, we have this thing ESOL, English for speakers of other languages. So we have this running joke that unfortunately, even though we are British born, and fortunately, just in case somebody's like, "Go back home." This is home.

Right. So um but unfortunately, that we have this running joke that we're just ESOL for life, unfortunately. Khair. Um somebody wrote there it's Michi Michigan Michigan. Okay, it's with an it's like a sheen. Michigan. Yeah, okay. I see. Shukran Shukran. Yeah, see see that's it.

Michigan. Well, I've corrected that. See? Allahu Akbar. Right. Who do we have here? Right. I've got Allah. Uh Fahad Fahad Alam. As-salamu Alaykum. How are you? Alaykum Salaam. How are you? I'm good.

>> actually at the I'm actually at the office today, but I'm just quickly um going to another room. >> You were at the office, huh? Yeah, but I'm Okay, what are you working on at the moment? >> deadlines. I'll give everyone um a bit of a picture of my office. Not sure if everyone can see it. Beautiful office. What is it What is it you What is it you do again? Remind us. Um I I work I actually work for a a not-for-profit organization called Anum Land Progress Aboriginal Corporation.

And they've got various entities that help the indigenous people of Australia or Northern Territory with empowerment and they run stores and things like that. Oh, Masha Allah. Wow. Yeah. Very noble. Allah Allah. So Fahad, Ahlan Wa Sahlan. And what's on your precious mind? Share with us. >> because I don't have too much time. I've just got a couple of short um questions that I'd like to ask.

>> of short questions. Go on. I'm joking. I could probably Google it. I could probably Google it, but I thought I'd ask you. No, no, go on. No, no, no, no. Um just a Just a very very quick one. In the Maliki madhhab, are you allowed to wear shorts for men? You know how you wear like in the football and stuff like shorts. Is that Is that all right? >> briefs or Are we talking about >> Yeah, like I know. You know how in the English Premier League and things like that, yeah.

So, yeah, are you allowed to wear shorts as opposed to not wearing them and going without any shorts? That would be more problematic, wouldn't it? It wouldn't wouldn't there be rules against public exposure or is that Um I'm messing with you. So, yeah, I mean, you're allowed to One guy says, I I was going to wear shorts, but then I remembered it's makruh, so I came I didn't wear anything.

Uh right, so Yeah, are you allowed to wear shorts? Yeah, you can wear shorts. As opposed to what What's the alternative though? There's no alternative. No, because a while ago, um I had some friends when I was younger that belonged to the Maliki jamaat and they used to always cover their knees. And um they told me that you're not allowed to wear shorts because it doesn't cover your knees. I'm not sure if that's in the Hanafi madhhab or something. That's fine. Yeah, so in the in the Maliki school, in the school of Medina, you have something known as the awrah, which is that which should be really covered.

And there's an element of I suppose social shame and and a kind of like a a modesty, but also I think a a personal embarrassment and shame as well associated with that. Now, this awrah in the Maliki madhhab, you have awrat al-mughallazah, the core awrah, which is to be covered. And and it is just the genitalia and I suppose some covering for the back as well.

So, that's the really in the Maliki madhhab. Then you have something which they call awrat al-mukhaffafah, which kind of stretches out and it's more a it's like an extended covering based on more cultural conventions. So, that they would tend to cover like let's say most of the thigh right down to the knees, that kind of thing generally.

For men, we're speaking about men. Now, but that's more the awrat al-mukhaffafah as in that's just like an extended people sometimes didn't cover it. You have the hadith in the from the time of the Prophet Sallallahu Alayhi Wasallam where when they would ride camels and because they would wear a kind of like an izar, they would wear not like a they did wear an izar, which is a dhoti kind of um I don't know how best to really translate apart from like the dhoti concept, which is the like a sarong, but a bit like the longer version because

the lungi that people wear is is fully tapered. It's like fully It's like a circle. You step into it, isn't it? And wear it, the lungi. Whereas the dhoti is the open kind of cloth, the loincloth that you're wearing. That is how they they wore it. So, they wore it like that. Now, with that, when they sat on the camels or the horses sometimes, it would sometimes it would kind of drop off the leg.

So, you could see part of the thigh sometimes. So, in the hadith, you can see on some examples that they could see when they were riding the camels, they could see their thighs when they were riding on one of the thighs, for example. And in one occasion, even the Prophet Sallallahu Alayhi Wasallam, his izar, the thigh was exposed and so it wasn't So, this goes to show it's it's as the Malikiya said, this is more a a kind of cultural convention awrah.

So, it's there for more for etiquette purposes, but it's not really part of the core awrah. Now, the other madhhabs may disagree, the Hanafiya. Um they you know, are very strict. Hanafi madhhab is ironically very strict on many things. It's not a lenient madhhab at all. Although it began as a very lenient madhhab, but it transformed into unfortunately very I mean, not to take a dig at our Hanafi brethren out there, but they bichare are suffering.

They're suffering but by choice. They could just step into the sunshine into the school of Medina, but they choose to remain in the in the blessed shade of Kufa, shall we say? So, the So, they do suffer unfortunately and so they have it very strict that you know, you can't and it's to the navel as well. So, the Malikiya once again, this navel thing wasn't really there, but they Hanafi's had it like they like See, one thing I noticed with the later Hanafi's.

So, this is not Imam Abu Hanifah. He was very very different. Imam Abu Hanifah was very like at ease with things. Like he he was so relaxed as a as a such a shining personality that his things never had rigidity in their outlook. But what happened with the uh mass proliferation of the Hanafi madhhab and maybe in part it's a question of the ajam, the non-Arabs, that there was this thing of loving parameter like loving

Um what's the what's like being very um OCD with detail. So, the Hanafiya had this thing that and maybe this was in part because where the madhhab spread to. Maybe it's in part an ajam thing, I don't know, a non-Arab thing. But later in the centuries that followed the or even in the early days, especially with the other Hanafiya like the, you know, I think Abu Yusuf and so on.

But the others especially that come afterwards, people loved detail, OCD detail. You know, like when I do this, wait a minute. So, if I'm doing takbir, wait a minute. Where are my hands? Where are my fingers? How far spaced are my fingers? How far is my You know, like everything I want to It's OCD on steroids and so they want to know every detail of um you know, all of these So, it causes then and then rulings are given.

So, like what what do we cover? No, but do we cover Where exactly do we cover to? So, I guess the navel is like a neat line to draw because where else do you draw the line hypothetically because Yeah. you know, if you're speaking to people and you just say above by the waist and they Where in the waist? Where exactly? Just below on Where Where Where does my waist end? So, saying the navel, it just gives a a neat line, navel to the knee.

You know, it's like Oh, everybody knows that. So, that's how they um uh that's how they tend to kind of do things here. So, yeah, I hope that helps. >> Thank you. Thank you. Um just one last question if that's all right cuz I got to go back to work. Um if that's all right. because you're probably going to get You're going to get spotted at work and they're going to be like, "There's Fahad, the slacker. Oh, working today, are we?"

No, no, my manager's pretty cool. Um Right, you know, we had this thing, right? That You know, when I was uh years ago, I I I used to teach something like uh for many years, I left about What has it been now? It's probably been about better part of about 13 years ago, but khair, at that time, we had this thing would sometimes call in sick days and stuff.

So, my my mate, what he would do is sometimes like if he saw me walking and there was like a senior leadership, you know, like a SLTs, like let's say the head or somebody senior walking just in the same vicinity and he saw me, he'd probably say something like, "Oh, you're probably like, 'Oh, hello there, part-timer. How's it going?'" Are you one of the best >> draw attention to the fact that yeah, I'd be like, Yeah.

I'd be like, "Haha, funny joke. Yeah, yeah." So, I'd make sure I do that as well, back then. Uh right, so yeah, so part-timer before somebody goes, "Oh, it's Fahad in the part-time." No, this is just a just a quick FYI, it's actually bottom tier overtime, so it's fine. It's a salary, so it's fine. Um okay. Just just Okay, just last uh question. Um I tried to look for this on one of your Monday nights, um but I couldn't find it.

Maybe it's there, but I couldn't find it. I think a long time ago you said in one of your episodes that only Allah knows who's going to heaven or hell and that's the general understanding of the Ash'ari madhhab, which is the majority of the ummah. So, my question in relation to this particular hadith, when I I've got I've got told this and I've I've heard it many times about the 10 promised paradise, uh the 10 people that are promised the paradise like the Sahaba.

You're probably aware of that and I know that the that the Shia reject this hadith. I just want to ask you about your opinion on that. Is that a weak hadith or fabricated? Can you please give us a bit of a um rundown on that? >> um Yeah, these are not fabricated. And you see, generally when I was saying that only Allah know. Look, in the sense that the Akhirah is a domain that is not our domain.

You know, it's like you know, in order to they have this saying that you know like you know, like who are you? Oh, I'm just you know, it's like two people having a another person comes and they're like who on earth are you? And so I'm just I'm irrelevant, but I'm I'm trying to get involved. So the the point is that you see here we are discussing about who's allowed into the gates of heaven and hell.

And it's in that sense hilarious. You know, from a divine perspective. That look, we are the creatures of Allah. That is not our domain. And Allah as the Hadith says that the prophet said, look, we don't enter Jannah by our actions. We enter it by the grace of God.

And and Allah can give Jannah to whom he wills. He can give he can destroy whom he wills. He can you know, allow to prosper whom he will. This is this is not our domain. So we getting obsessed on who is a kafir who is going to hell who is to me these things are not only futile, but they're laughable in a way because this is not our department.

It's not our we have no it's like it's in a way, you know, there's that saying that oh, if if you want to make God laugh, tell him your joke. Tell him your plans. That you know, that's and in a way it's like we playing God like telling like kind of making this be known in the in in in the universe that oh, such and such person is going to hell.

Such and such Look, in this dunya we do have rules. We have an understanding. We have people who are believers. And that ties into certain civic rulings. Like let's say you have governance, you have countries, you have marriages, you log them, you have inheritance, you have laws, you know, you have different things. In the past you've had taxation. Now Muslims might be taxed in a certain way.

They give certain this graveyards, you know, Muslims are buried here, non-Muslims. So in this dunya we have the term of the Muslim and the non-Muslim for for many reasons which are relevant and important to human beings. However where a particular person will be in the Akhirah is not our department. That's what I meant by that.

And that it's not really for us to say. Sure, a person could say that look, there is an archetype. The archetype, this particular person that you know is arrogant and the archetype, let's say a profile, a placeholder of this arrogant tyrant, barbarian, you know, whatever murdering, genocidal, whatever this kind of this this archetype, this placeholder is damned, you know, doomed.

They they couldn't care less about God couldn't care less about his creation. As to the specifics of people that's not really our department to say that this particular person is on that. Sure, maybe some people by their actions we assume you know, they're in that placeholder, but really for us to be kind of neatly organizing things and assuming we are the you know, the the managing director of that.

We're not. So we need to that that's what I meant by by all of that. Yeah. And and I just want to add here as well actually No, but sorry, you carry on then I'll add it I'll speak about that later. Oh, no, just about the authenticity of that particular Hadith about the Ashara Mubashara. >> Yes, so it's yes, so the prophet is saying this about people because of this would be a what I You see, this would be a divine insight into people.

Look, we do hope that most people will be people of salvation. You understand? Like Allah's mercy is not something that is so constricted and small. So those people who gave the greatest sacrifices to save the this faith and the life of the prophet and the prophet having these divine insights and speaking that he seen this, you know, in like a vision.

That he sees them there. He sees this. This is by divine insight. So we do accept those teachings. We do accept that. And we and we have a very optimistic outlook with that that we hope that most people can have salvation or you know, obviously there's we're taught that these it is of degrees, you know, there's there's people like messengers, prophets, there's people who've given their lives for this thing, for faith, martyrs, there's people they are of a certain degree, you know, there's people who've you know, done the bare minimum.

Obviously and and it's interesting the Quran mentions the three categories, but mentions one and the one who actually transgressed, but he's still from those who have salvation. Which so yeah. I know it's not to kind of trap you in that. I know you're on the clock there. So Thank you.

Inshallah next week we'll meet again and I've got more questions ready. Take care. Much love. Speak soon. Assalamualaikum people Adam right from down under. You know, that reminded me. I just wanted to add in there about um our the first caller we had Muhammad from Michigan.

That's it. So he had asked about Abu Lahab. You see Abu Lahab now the Quran can give us always many understandings and nuances whenever we read it and that is the beauty of the Quran. That it continues to give us to inspire us with a myriad of meanings.

Abu Lahab to many people is the in reference to the uncle of the prophet. Which undoubtedly it includes, but does it mean more than that? There is another understanding or more of an understanding which I am inclined to go with that Abu Lahab, the one of the flame.

The one that is doomed is not specifically locked into one individual. Like the uncle of the prophet that was tyrannizing the believers. Which clearly it includes his personality, but this was an archetype. And whosoever fits that archetype it's speaking about that archetype of a person.

The one consumed by the flame. And all his his destiny and fate will also be flames. And this archetype that presents himself almost as a power couple. That he has his wife that she too is nothing but of the same fate.

That this archetype in society, these socialites, these these people that are a source of tyranny for the world. They will meet a miserable fate. Tab bat yada Abi Lahab bin Watab. That that's what it's it's not specifically speaking about the uncle of the prophet, although it would include him.

But it's speaking about an archetype of in this case a negative archetype. So that's how I understand that verse of the Quran. And this is why it continues to be relevant in every age and time with direction as well because there is an Abu Lahab in all times.

Many Abu Lahabs, you know, these people who uh tyrannize the people of faith. They they oppress people. They use their wealth to do that. They use you know, and we're seeing that unfortunately, you know, the likes of Elon Musk unfortunately and yeah, it's shocking, you know, the the downfall of certain renowned global celebrities within these last few years you know, witnessed by our own, you know, not just within our lifetimes, witnessed by us.

By our very eyes. Yeah. All right, somebody said, Mufti, you you sent a super chat and on manifesting. I answered that. Nahid, I did. So if you check back, I spoke about I saw your message and then somebody else put it as well and I brought it up and mentioning how I went into detail about the this whole thing and how it is not uh against tawhid but from the Sunnah of Allah.

But you in detail you can just watch it when this finishes. All right. So, who do we have? Right. Thierno. As-salamu alaykum, Thierno. As-salamu alaykum, Mufti. How are you? Good. I'm good. Yes. How are you? I'm doing I'm doing fantastic. That's Allah.

I said I said in the chat that punctuality is a virtue of the bored. [Laughter] It is so true. You know, to us ADHD people, it's like punctuality is for those people. I agree with you, Thierno. Well said. It's for those people who are bored.

For people Uh bored people are always late. Yeah, salaam. Yeah. Allah. >> I really hope that everything around you is doing fine. Yeah, things are good. I did reach out to brother MFG after you did tell me that his father had passed away.

All right. I make dua for his father. Allah grant him Jannatul Firdaus. May grant brother MFG and his family ease. Grieving is a you know, it is a difficult creature and beast, you know, it's a it's something really bewildering and um and I feel it's a threat that unites humanity.

That we we really feel, especially people who've grieved, they feel one another's pain and as as a true genuine bond. So, I did reach out to him and and did, you know, if I can be of any help in anything, I'm more than at his service, okay? Okay. So, yeah. So, shukran shukran for telling me that at the time because I wouldn't have known otherwise.

And it just goes to show, you know, we don't know what people and that was very it just happened at that time. So, it was very immediate, but we don't know what the struggles and the battles that people are facing and fighting. And we can sometimes you know, all as a collective species, people can be cruel to other people and they don't know what the other person is battling.

Mhm. Yeah. You know, experience life experience kind of help us, you know, having this empathy because sometimes I see people talking down to people, stuff like that. I'm like, do you have do you do you not have some empathy? Maybe there was a day when you didn't you like you didn't feel like being kind or you didn't feel like being being un you you you wake up in the wrong you in the wrong foot.

So, sometimes you like you didn't you are not in this in this way of of talking or of doing stuff. So, Yeah. Sometimes you you you just have to be uh I advise everyone that really I feel that we have a great cheat code, a kind of hack to try to whenever you can, you know, if not daily, every other day, experience witness these acts of kindness, gratitude, of that empathy evoking.

And you can do that by just watching certain videos. You can you know, like these reels, even if you if if if every if couple of times a week even, you watch these things that are very emotional and evoke a sense of empathy in you, a sense of compassion, then you are exercising that instinct.

You are kind of training it. You're becoming a better human being. Mhm. So, do that and it's a very it's like a cheat code to be able to do it because you don't even have to in our day and age we don't even have to cuz the the blessing of these things, you know, like an act of kindness. Mhm. They've measured the brain what happens in the brain when you do an act of kindness, when a person even receives it, something good happens in their brain.

Mhm. But they also found that the witness that witnesses it even in his brain it releases those positive neurotransmitters and hormones. So, it is impacting even the witness and Allah says in the Quran, "Wa mashhud." Allah swears by even he the witness and the witnessed.

Because the one in the state of witnessing is it's a powerful mode of being. So, and today we have a cheat like you don't even have to you could just you know, for 20 minutes you end up having this surge of wallahi like sometimes I watch these things they're so powerful. They bring me to tears. I'm like I have to kind of like stop.

And I try sharing a few every now and then. Um but yeah. Yeah, you know, you you know, you know, your Instagram stories is is is a blend of, you know, sometimes I do not know exactly what I what I expect over there. So, like sometimes I'm like I'm seeing a big good joke or good joke. >> Yes. Sometimes it is a So true. I just have like ridiculous humor or like some sometimes there's a like like something scientific I'll share or interesting on physics or science or something to do with psychedelics

or like some world event, maybe something's happening. And sometimes it'll be very like an emotional Yeah. piece I'll come across like a video that just damn it just kind of wrenches my heart and and and I guess this is I do think sometimes people must be jumping from a joke to something very emotional. Thinking what on earth is is Mufti doing?

We don't we don't know how to what to what to expect. Sometimes I'm So, sometimes I'm over there. I am I am I'm laughing and my wife said to me, "Yo, man. What are you laughing about?" I'm like, "No, it's the Mufti." I'm like, "Mufti?" [Laughter] I couldn't stop laughing at this this meme I shared with a person in the job interview.

The person says, "Well, you've got this What were you got this four-year gap in your CV. What what were you doing?" And he says he says, "Oh, I was at He says I was at Yale." And he goes, "Oh, wow. Wow, you know, that's amazing. You're hired." He know what? I didn't realize it so I appreciate that you've hired. You got the job. He says, "Oh, thanks cuz I really needed this job." [Laughter]

And oh my god. I just couldn't stop laughing at that joke. Sometimes it's the dumbest ones that are just so hilarious. It is always the dumbest and the dumbest and the quickest one. That's the one that that got me. Like sometimes I'm like the dumbest joke and the quickest and the quickest one. Like sometimes I'm like, man.

There's like that there's there's this one that I always even when I think of it, it makes me laugh and it's so dumb. It's like the interaction between like the doctor and the patient and and the patient says, "Doctor, I'm sad." And he says the doctor says, "Well, sad backwards is das." And das no good. So, and here and here is your bill for $500.

I just found that so stupidly hilarious. I just Oh my god. Every time I think of it, it makes me laugh. And sad backwards is das. There is there is there is something that you said that in in psychology in psychology like humor is is is a it is a form of uh of intelligence.

And being being this being able to perceive humor and being able to you know, sometimes make fun of yourself. It is a it it is a sign of not not only intelligence, but emotional intelligence. Like having this capacity of laughing, laughing to jokes, understanding that this is a joke and this is not something serious. People does not have this.

Doesn't have this level of, you know, Yeah, cuz I think in the end, you know, you like look is one of the things isn't it that the the dying they uh in that study that they said that they wished, you know, those who had terminal only weeks left to live. And when they were asked like their top regrets.

Mhm. And that, you know, that they wished they didn't sometimes work as hard. They wished they'd spent more time with friends and you know, they they said they wished they'd laughed more. Yeah. Like it's it is truly like we don't understand. There's certain things I tell you and and I'll tell you how to know that these things are a divine gift.

They're from the divine. That they will be they will have a mystery to them. You don't truly understand them. But yet they permeate your existence. So because the ultimate mystery is Allah. You know, the one of the mysterium tremendum, the greatest, you know, the great mystery is Allah in that sense that we can't truly ever comprehend Allah.

And and you know, one um one derivative of the name Allah, some grammarians say comes from the word ilah, God, a God. And ilah, they say some grammarians have argued comes from the verb waliha, which is the the the kind of mystery.

Oh. You see, so that's one uh but so things that have a mystery to them that they they're like fragrance. Like laughter is one of those things that the psychology of laughter, we still can't understand exactly why what what what is the thing that makes us laugh? Yeah. And why do we laugh? Why do we laugh at them?

Mhm. Like we don't to us it's such a given that we don't question it. But imagine you're an alien you that didn't have laughter, you came here and you saw two people laughing. Like you you'd be trying to understand like what are they like what what are they doing? Like And then and then they and then they say a word in between and then they And then they And you would think that maybe the hahaha is the communication.

But the word in between is like you figure out that what is it that they are doing and and and why did they what makes them laugh? And why do we laugh at certain dumb things? But we don't laugh at other dumb things. So it really is a mystery and it some people say, "Well, it's a coping mechanism." And it may have many things to it. But I think it's above just a it really is something there's a divine spark in it.

Cuz it fills our lives. You know, for a person at his deathbed at the brink of death to be to say that, "You know what? I wish I laughed more." Yeah. That that that that shows the value of laughter. And and love is another thing like that because it's something which the moment we don't understand it. Like the moment you try to define it, give a definition you can't fully define it.

What what is it, you know? Oh, well, is it just caring? Yeah, it's caring, but is it more than that? Is it affection? Is it more than affection? Is it infatuation? Is it more than that? Is it [Music] Is it just a So you can't quite capture it in words. >> capture it, yeah. But yet one of the things they said that was equally uh they wish they loved more.

Yeah. That was one of the uh regrets as well. So I I feel that there is a divine spark in these things that Allah has hidden, you know, his divine commandment like in these things like in in life itself, in love, in laughter, in And and you know, alima hum man alima jahila hum man jahila. You know, those who knew it knew it and those who didn't didn't.

And so, yeah. Yeah, but there is there is something that you that you said to me that that that you said that there is some I don't know some code. I will I will always say it so to people. Said the one of the codes that I that I see that I see >> Oh, codes. Yeah, Um I I thought you were saying I thought you were saying I was like, "Whoa." You know what?

I wasn't going to interrupt you, but I just thought this is I thought this is Thierno just going all out like street level. He's like, "Now I'm just going to take the conversation down." But I thought okay. I thought you were just like saying, "You know, I've had it with the out there." And but oh in front of of of of all these people saying I I did think.

I thought I thought with that amazing French accent as well, you know, you're making it sound so Only Thierno could make it sound elegant at the same time. Let me rephrase myself. code. code. One of one of the code that I that I that I said is like you know, sometimes you have to practice gratefulness.

Uh being able to forgive and to ask for forgiveness too. And if you master these three you're good. You won't have no problem in life. >> Yes. Yeah, you know, it is a truly divine quality mirroring the divine to forgive. >> Yeah. Yeah. I think we have to aspire to that always. Yeah.

And and I and I understand some things you know, people that's understandable. But as a as a kind of ethical aspiration of society to aspire to forgiveness. There is it is truly a divine quality, a divine light. Yeah. Yeah, and to ask and to and to ask for for for forgiveness and to forgive.

It is Yeah, it is like have have have the humility to say Oh, wow. You mean to ask for people as well, yeah. Well, yeah, yeah. Not not not not I yeah, I know I know that as Muslim you say that okay, you have to you have to ask for forgiveness. Like you say tawbah tawbah. >> You mean people as well where you've wronged them. Yeah, that's amazing. >> when yeah yeah, yeah, when you wrong people.

Like you have you have have the humility and to say that I'm sorry. I've done you wrong. Let let us just and yeah and and and assume the the answer that that that the other people will say to you. And yeah. And that's and that's it. Yeah, I wanted I wanted to to go a little a little philosophical philosophical and deep. But I don't know exactly if you are if you got the time I don't know.

>> Sure, go for it. Go go for it. Now now that you've teased us with philosophical and Thierno Thierno teasing us like that. And then teasing us with a good time and then not delivering. Sure. No, I will no no, it was uh I I I I I just asked I I think I asked this question in the in the chat.

And I said like it is some like uh speaking of regrets because you were talking about regrets too. Uh some people have some their midlife midlife crisis. I have I've seen it. And sometimes they and sometimes sometimes they kind of regrets or they kind of regret something and they say that if I can have I don't know some piece of advice that I have that I could have given to myself when I was like in 25 years old or 30 years old.

Like for you what's the reason of that? Like it is because sometimes they say that okay, it is age, but it is is it only age that that triggers it for you? Like midlife or this type of crisis in existential crisis in people? >> that is that the that's the right Yeah, so Yeah, so what what I think what I about this Yeah, here's where I'm at with this is that I feel that there is a um

we can call it an age if we like or call it a stage. Mhm. That there is a a stage where we've reach in terms of emotional maturation, maturing emotionally maturing intelligently maturing existentially and um when we've reached that stage in many men it happens.

And I I would argue in women as well although it's identified often with men more, but it could be universal I'm sure in in its in its way. It doesn't have to be exclusive to men, but um it's just portrayed as a lot more with men, but that there is this Now they say that is around 40 because usually by that time people have reached a certain mental maturation and emotional and spiritual or existential um but it doesn't have to be 40.

I think for some people it could be early. Some people could have had it. It just depends where they are themselves at that stage. Some people never mature unfortunately. You know, you speak to some people and then you think damn, it's a bit late in the game now for this person. Like some people they you know, they they just don't they're very immature and and they've you know, they're very senior in age. So I but I would I would imagine that most people would experience it at some stage.

Um yeah, but it's triggered by that having maturity, which is triggered by having experienced things. So, you're moving through space and time. So, the age in one sense is by moving through time. That's the chronological age. Mhm. But by moving through space, you're also moving through events which you're experiencing. Mhm. And incidents and uh situations and experiences and memories and interactions and uh and as you're kind of moving through them almost as something moving through a molasses, it's kind of it's gathering a

mass around it by the experiences and dynamic that it's gone through and sometimes tragedies and sometimes you know, heartache and happiness and triumphs and and all of this results in a kind of a a critical mass that you've kind of gathered along the way. >> Okay. And and then at some stage that weighs down and you have this you know, what what what is happening with my life and and usually it happens a bit later because there's also a sense of uh awakening to mortality.

Mhm. Where a person thinks look, oh my life is going to be over and and usually when people are younger, they don't think so much about I mean, they do think they'll die, but it's still it's a bit like a a fantasy. Mhm. Almost, you know, and it's almost like a um like like the very young person. No, I don't mean very young like a teenager, but like let's say a person in their 20s and 20s uh late 20s and Mhm.

death is almost like the the you know, when they say that oh, I know I'm going to die or I could die at any point. There's almost a an attractiveness to that as well that there is a almost you know, in them being able to even say that there is it is attractive and um you know, almost even somewhat one could say like a sexiness to it that they an appeal factor that they could but with age, unfortunately the true scary side appears because you know, as a person gets older

that thing is now I mean, it was always a reality, but it is now you know, it's not that attractive thing anymore. It's Mhm. it's a scary reality of leaving people and maybe what have you accomplished and so yeah. Faith the earnest a pleasure as always shukran for sharing your thoughts.

Uh we will speak to you. Take very good care of yourself. Our blessed the earnest people. Salaam Alaykum. >> And and and and you know, uh be that so be that Be Be be that Don't be that. That's it. That's it. Shukran shukran.

For all of you that's that's that's said backwards. [Laughter] As the meme said. So far people let's uh um It has gone to 2 hours. I'll try and bring on some very quickly. I want to do one of wrap this up as well.

All right, I'll Mhm. Who do we somebody called Prophet Daniel. Uh let's see. Assalamualaikum Prophet Daniel has spoken. Wa Alaykumu Salaam Wa Rahmatullahi I'm good. I'm good. How are you and where are you joining us from?

And is it Daniel? I'm from Australia. Australia, right. What a an intriguing um uh what is it? YouTube handle. Yeah. >> Prophet Daniel has spoken. Is that from the Bible as in is that what you mean by it? Okay, well. Yeah, that's correct um cuz um obviously Prophet Daniel is not mentioned in the Quran.

But uh Prophet Daniel has a earth-shattering revelation that speaks in favor of Islam. So, I thought it was to appropriate to name my channel um because uh the Christian community as you may know would use this prophecy um to um for evangelism quite a lot.

Okay. And I want in my interactions with them, I sort of you know, had many different conversations with them over the years. And when it becomes clear to them that it is Islam actually, they kind of uh call it a day and they stop conversations and engagement. Some of them, but not a lot of them.

>> So, um yeah, then I thought finally I think it was time to introduce this on the on the internet and you know, you know, go with it sort of thing. So, that's why I named the channel um with with Prophet Daniel has spoken means that Prophet has spoken in favor of Islam, you know. Of course, of course. No, masha Allah. That is yeah.

So, um sorry, what's what's your name, brother? My actual name is Masood Ahmad Marakayar. >> Masood Ahmad Masood Ahmad Mara Marakayar. Marakayar, wow. I like it. I like it. So, Masood G, yeah. How are you and also what's um any thoughts uh preoccupying your precious your your mind.

Masood reminded me I was been recently just reading about the famous there was a a famous and somewhat infamous psychoanalyst a Muslim psychoanalyst um a British Pakistani as in a Pakistani came over to Britain. I'm not sure if you've come across him Masood Dr. Masood Khan.

And yeah, so he there's a book written about him um diary of a I don't know if it's accounts of his biography put together, but it's called diary of a fallen psychoanalyst. But he was a very charming um an incredibly ele elegant um person and personality that emerges from Pakistan.

He comes over just around the the time of when Pakistan's made, he gets sent over and he studies and he's a student of Winnicott. Very close to Winnicott and and then he is this landmark figure in psychoanalysis. I mean, which is wild. You never picture a Pakistani um psychoanalyst and and obviously uh he got up to a lot of scandals and things like this and he he kind of slept with a lot of his patients, which uh gained him the notoriety, but they but they all obviously all consentingly, but they found him very charming and

and it's a I was learning about him recently. I was watching quite a few things about him and I was thinking damn like wow, like I you know, you don't really hear much about such uh figures especially when they are Pakistani or Muslim within a field like psychoanalysis. Hey, Masood I digress. >> I'm not a Pakistani though and um Oh, okay, okay, sure. What what's your origin?

Um India. Indian Indian. Hey, it was all I mean, it's all one in essence anyway. I'm I absolutely adore India and I think uh you know, if in another reality, I'd love to I mean, even if things get better, I'd love to visit India. I think India is so honestly amazing with its cultural vibrance and but it's just right now with the rise of populism and fascism.

I'm hoping inshallah these things die down. It's otherwise it you know, the dil pir bhi pir bhi dil hai Hindustani, huh? I actually haven't do um first I first came across your videos Mhm. uh like six or seven years ago if I'm if I'm right. I I I don't recollect when that was, but this was like six or seven years ago um as I can remember to the best of my ability.

Yeah. And um that conversation that you were making was that you had met Nouman Ali Khan. Mhm. And you just uh found out how good he in Arabic he was something like that of of of that kind. And uh the next time uh um um I'm actually seeing you back on the internet is just last week.

Um Oh, wow. Wow. You had a Yeah, it was a long time actually. The universe works in mysterious ways, I guess. Uh so yeah. >> Yeah. Yeah, so yeah, Nouman Ali Khan, he yeah, I mean, it's been I've known uh Ustad Nouman Ali Khan for many years now and Yeah, so the last video that I saw just recently if I if if I'm if I'm if I may interrupt you.

Of course. >> Cuz I want I want to bring something to to your attention. Sure. Um that you were talking with this guy uh Muhammad and um Oh, yeah. MFG. Yeah, yeah. He's a Quran only um So, that conversation I I heard that conversation for a while just last week. Or maybe a few days ago. I'm not sure exactly.

I don't my I'm not really good at remembering the times uh for some weird reason. But anyway, that was very close just maybe under a week. And uh I thought I sh- I I felt like I could have been in the conversation. But um yeah, but today I saw a new video popped up and said live and I checked and you had the link given. So, I thought let me dive in and have a conversation with I mean what's Yeah, what's on your thoughts?

I mean sure, go for it. Fire away. Fire away. Yeah, actually I have um by the grace of God put my last 10 years in fact 12 years um only in doing Islamic works. Okay. And Masha none of that sort of seems to be going down well with the Muslim community.

And um Uh Yeah, so Sure. >> I have I have quit being a part of the Muslim community. Okay. >> And because I could not give up what I was doing uh for the glory of God and his kingdom. And um I came to internet 3 years ago. Like I made a set up a YouTube channel 3 years ago.

Had some interactions with atheists. And had a debate with uh on Quran and science. But after that, I got some feedback staying saying that I was not good in talking endlessly. Like I I was not articulating myself well for many people who were listening to me. And then I tried making my presence on the internet, but that couldn't really um it didn't really encourage me as there were no subscribers and you know, no people did not engage basically.

So, I gave up on it and I went back to what I was doing. The the the Quran project. I was um I had already started translating the Quran. And now that I've I finished translating the Quran and I've also written few books that are commentaries of the Quran on astronomy, origins of life, and Sharia. Now I'm like from three or four months I'm back on YouTube with a new channel name and I want to go like full throttle.

Like have engagements and I've been having some debates recently with Christian apologists. I've had debate with My recent debate is with um uh recent big big debate is with Sam Shamoun. That was a big one that got me uh 10 more subscribers and 2,000 views on that single video on my channel. On his video, I think it is like 10k or something like that.

I think that was an interesting debate with Sam Shamoun. Um I wanted to after this debate, I wanted to review this debate with a Muslim with a Muslim uh Dawah guy or you know, not necessarily a Dawah guy, but a Muslim guy. I wrote to some Muslim people like four three or four people who are also preaching online, but nobody responded. And I felt like wow, no Muslim is responding for me to do a review of this debate.

And I contacted another guy with whom I debated. Um he's a Christian apologist, but he agreed to do a review of that debate. So, I did a review with him on my channel. So, um for some reason the Muslim people don't seem to like what I'm doing or even maybe they don't seem to like even how I appear and conduct myself in my platforms.

I'm not really fussed. I don't I'm not a fan of the Muslim people in general. Sure. Uh but there is so much the Muslims can take from me. Uh I believe that to be the case. But somehow this bridge uh is becoming difficult to come about. And I'm thinking people like yourself who are open to interacting with people like Muhammad who's on only a Quran only guy can you know, with people like yourself, I can get something working.

And um you know, I'm I'm just trying. So, >> for sure. So, okay. I kind of get the gist. I kind of get the gist, Muhammad Masood, sorry. So, look, what I'm going to advise is that look whatever you're doing, you know, your work. Look, if you're passionate about it, you know, keep at it. Don't, you know, if it's something you are passionate about, you want to keep learning, you want to keep doing things, keep doing them.

You know, don't feel dismayed. Don't feel too kind of let down. Look, it is at the same time, you know, I take it this is like a like an interest stroke like a hobby interest. You know, it's not something like you're doing as a for a living. So, it's something you're doing as a hobby interest. So, you know, it's it's a journey. >> hobby. It is not a hobby. Not a hobby to to to belittle it, but to No, it is not a hobby.

It is not a hobby. Okay. So, it's an occupation like you're doing for a living. You do you do it for a living? You work? No, this is my work. This is your work. So, you Okay. I do this like full-time. Sure. Okay. Look, well, I'm sure you'll get there, my brother. Don't worry. Inshallah. Hang in there. Stay strong. Yeah. Yeah, thanks Yeah, you're very very welcome. You're very welcome.

>> I've been I've been I've kept I've kept because I'm running a bit short on time, which I was saying for bringing you on. But I'm make dua for you. Allah bless you. Keep you smiling, man. Yeah, well, thank you for the dua, but I'm I'm trying to explore opportunities of having discussions with you on certain subjects, key subjects. Would you be willing to do that? Well, it depends, man. Like it depends on the topics. Depends on what they are, what what you bring to the discussion.

But look, why don't you look l- l- like what are some areas of expertise that you may have? Um in those discussions, I mean. What you can do is Look, why don't you message me on Instagram? We'll see >> I grab your email address in the private chat and I will email you? Would that be something Yeah, yeah, yeah. Go on then. Send me a a message here in the private So, on the private chat, I'll send you my email.

Sure. Or Or you you do it. You You send it to to me. I'll send it back to you. But I've got to sign sign you off for now. You have got a few other people waiting. But you take care of yourself, okay? Yeah, I'm I'm Right. So, All right. Now, sorry, people. It's just I've got I was saying Look, I've gone over 2 hours.

[Laughter] Sorry, but time time is of the essence. I've got got to end. Everybody's kind of a um All right. So, Yeah. All right. I've got uh Imam Jawad Ali. Assalamualaikum. >> Waalaikum assalam. Kah Jawad Imam Sahab.

Aap to chup be hue hain yahan pe. How are you? Good. Good. Good. I almost fell asleep here. All right. I'm sorry. My I have the pillow right here. Ya salam. How have you been? I've I've seen some messages by brother Shawn showing you guys all convening in Canada for blessed company. Yes.

>> Allah bless you all. I I missed Sheikh Ghazi, but I was in Pakistan when he visited. So, Oh, wow. Okay. Uh so, what else has been going on? Any interesting thoughts? Any >> No, no. I'm just listening. I was just being >> Blessed poetry you might want to share.

No, no. No, no. Not today. Not poetry. We are short on time. It may open up discussions on love and mahabba and Hi. Hi. Hi. Hi. Chai, Imam Jawad. Uh I'm sure you you can open many a streams river streams coming from you of enlightenment. Allah Allah. Yeah, yeah. But I I found what I found interesting was the discussion on on the rahma of Allah subhanahu wa ta'ala and the theories that Ibn Arabi had in terms of

how how far you take that in terms of I think it was beautiful because you see what Ibn Arabi is highlighting is that what he's saying which came as you know, is that kind of fault, the kind of almost the punchline in way he says that everybody's accepts, you know, most people all Muslims do anyway.

They all accept that Allah is merciful. They just don't accept he's that merciful that he would even forgive that. Like I found that that was like, you know, it's like a sledgehammer to you that whoa, like wait a minute. That and and it just makes you then reassess on this whole thing that he has of this divine radical mercy that I read I read Ibn Arabi's thing once on suicide, you know, why um which I feel is a is a topic that

unfortunately is very just by its very nature and under I can understand from a reason why but it's very blacklisted very taboo and it's very utterly demonized and you can understand why because people don't you know, you can't allow people to give up but even the the kind of post See, you know, in fit we have a lot of things that are local or battle local.

And you know um before occurrence and post talk, you know, once they've happened and the ruling changes. So, the ruling changes entirely in several So, there's many things you could go to let's say in fit and they'll say well, oh, can I pray like this and they'll say no, no, no, no. Oh, but the person already prayed like that. Oh, oh, this already okay, then just do this to make it better.

So, for example, many marriages can a person marry in this way? No, no, it's haram, it's haram. Oh, the person did it anyway. Okay, if he did it anyway, then we're going to say it's valid and we're going to do this. So, this the model one of Imam Malik is full of these kind of Messiah that once something has happened already, then it's about kind of containing and damage control. And at that point the ruling changes.

So, um it and I'm sure there's a saying from Ibn Abbas or the Imam as well where the person says um you know, can I do something and he says well, no, it'll be forever and to the person I don't know whether it's about the one who's committed murder or something but this but the person who's already done it they his answer changes entirely because it's one that there is still mercy and there is still So, when people have cuz people commit suicide and you know, this is another thing as well and I feel and it does affect men unfortunately more and it's something that sometimes I try

to share on my stories as well in the stories and just cuz it is there is a um a epidemic of loneliness out there and people you know, when this happens and the Muslims are no exception but you take the Muslim scenario there's a lot of shaming even afterwards.

And you know, people and I think this fatwa should really now be you know, set aside but this whole fatwa of oh, people of dignity or class shouldn't even pray the janazah. You know, the the person who's committed suicide. And and I understand in a certain time that fatwa was given as a preventative step.

But you know, now like you see people's families are devastated. And then all that people are saying is oh, so shameful, we shouldn't even pray the janazah, we shouldn't like this is this is destroying the families, the survivors is shattering them even more and it's lacking empathy. You know, so and one of the most beautiful things I've read which was actually like it's like that from the Rahmut angle was from Ibn Arabi.

on suicide and he said that not only is the person I mean he was this was I suppose post occurrence cuz I'm going by the assumption that it's already happened. So, the answers are different. You know, there's somebody um I remember Sheikh Siddiq he gave um he told me once this story of his Sheikh, his Moroccan I think his Moroccan Sheikh who was very strict about something like people shouldn't go somewhere.

And whenever they came to him saying oh, look, you know I'm going to be traveling to this he would say no, don't whatever I he had this very strict regimental outlook and this person came and and he said to him oh, sure, you know, safe journeys and and make sure you do this and he's very pleased and and he said well, how come you he said well, I could see the ticket in your pocket. You know, you've already booked the ticket. So, you've already made up your mind.

So, so I might as well just give you something good at this stage. Now similarly I'm assuming this is post occurrence but Ibn Arabi says not only does the person not get punished. He said Allah is eager to meet this person that this person becoming so uh suffocated from the world and eager so eager to meet Allah that he decided to end it early to meet Allah.

In essence, he's translating even though the person that had committed suicide wasn't necessarily saying it in that way but he's saying existentially the rule is so tongue are gay here from this world that really it's it's longing for Allah that he decided to end it early out of eagerness to meet Allah. Lisano halihi not lisano makalihi. So, not by his tongue but by his situation.

Thereby Allah is even eager to meet more eager than him to meet him. And I just thought what a soothing beautiful rendition for a person who'd gone through, you know, the family who are you know, because obviously they'll thought not be worried about they are, you know, it's like you can't cuz at the end of the day what what are the the people supposed to and you can understand from one aspect just to elaborate on that that the the people I heard a speaker say this about suicide that they don't understand the suffering

they impose on the people that they leave behind. That those people forever will be punished even un wanting even if the person didn't want to punish them. They will be punished by that. Like let's say uh you know, I was watching this thing where the person said, you know, like a a missed call that they didn't respond to for example.

Or something that will torment for the rest of their life. So, you could see in some way why this suicide was a crime against society. Yeah. It that it Yeah, it it reminds me of that statement where it says um you know, for the believer this world is is like a prison. Yeah.

>> And when you were mentioning the rule trying to get free it's like remembering that it's like freeing oneself from that prison. of of >> Yeah, just and I'll just mentioning that in the sense of to kind of you know, show that side of it that Islam takes that resolute stance because there is you know, great you know, there's that thing him at the murder matter the whole lot.

There is something in the in the will our to and and Allah makes change in the world. So, even when people think you know, what good could come out of this? Like I'm doomed. But yet they many of them are so surprised the the amount of goodness that still emerges. And yeah, so to always be hopeful but but this rendition that Ibn Arabi said speaking from divine radical Rahmut, this divine radical mercy.

So, even you know, to So, people even those people didn't feel almost let down by the mercy of God. Like they you know, for lack of a better wording to say it like that that they didn't feel that they let down. Obviously, we're never let down by the mercy of but people in turn, you know, we might feel it so sometimes and so It it really shows that I think his ideas really show how we limit Mhm.

the Rahma whether you agree with Yeah, exactly. perspective or not but it really puts things into a challenging position. Because when we say Allah Jalla Jalaluhu is the most forgiving, the most merciful. Yeah. Then where does the >> place a limit. We still say but he we we we say but he won't do that one thing though.

And the and and the problem there is what >> book you could say well some person could make a claim that well, oh, some person could be forgiving towards that thing. Whatever that thing is. So, it's challenging it's bringing a challenge to the notion of saying the most merciful is not just Ar-Rahman Ar-Raheem that there's nobody that could in any area be more merciful in any Juz'iyyat than Allah.

And and that's the challenge, isn't it? Because a person I suppose we as humans might say well, no, no, that well, he's most merciful as a universal but in some particulars he might not be the most merciful. Other people might be more merciful than you know, and and maybe they're not thinking it in that way or articulating it in that way but when you lay bare the equation, that's what it's reads us.

So Yeah, it's very interesting but how one can how one can place limits on God as a human being. And yeah, play the role of judgement as well. How many people How many people say this person is this We don't know.

Yeah, we don't. Yeah, and you know, it's we there's a um There's a There's a There's a poem. Um I was reflecting over it recently this the last few days. I came across it. I mean, it's one I've read before of Mir Taqi Mir. But I uh ended up reflecting on it quite a bit. And it's shocking because you see to to convey these ideas of divine radical love or the bond, you have to first shatter.

You have to break the pre- the the preconceived ideas. So, there has to be something almost shocking to to bring home the other idea. It's not just cuz these There's almost institutions of thought in our mind, these prisons of thought. So, sometimes the poets did that by a an illusory sense of blasphemy.

So, they they bring a sense of blasphemy. And you go, "What the hell?" And then through that they bring in So, it shatters. The shock of it, the trauma shatters your And then they bring forward the message that they're trying to deliver of divine radical love or the bond or the sacred bond. And so, it comes across. And so, there's this uh And they do that a lot in this this poem where Mir Sahib he says Mir Taqi He says that uh Dair se uth ke Kaabe aaya Mir.

And and it's interesting cuz it got me thinking that imagine, you know, you read something without a tradition. You might think Dair here is the word Dair karna. Imagine a person comes without idea, you know, not really being familiar with the tradition. But you know that the poets would often uh juxtapose the Kaaba with the pagan temple called the Dair.

Right? So, the Dair or the Dair in Urdu. Now, so Dair se uth ke So, coming from the temple Dair se uth ke Kaabe aaya Mir. So, he came You know, he left the temple and he came to the house of God, you know, the Kaaba. So, Dair se uth ke Kaabe aaya Mir. Jise chahe Khuda kharab kare.

[Laughter] You know, he's saying like whosoever wants God ruins. You know, it's like you're thinking, "Wait, wait, wait, what?" So, the first line is telling you that he left the idol worshipping and he came to the Kaaba that he finally saw sense in life. That you think, "Alhamdulillah." And then he follows that by saying Jise chahe Khuda kharab kare.

Whosoever God wants, he ruins. Meaning like as in he misguides. Like he's Now, apparently that's blasphemy. That's like, "What the hell?" So, he left the temple, came to the Kaaba. So, whosoever God wants, he misguides them. As in So, what he's trying to show is your uh your face value of worship of standing in ruku and doing bandagi and doing ibadah and doing like rituals.

Your rituals per se do not save you. It is your connection with God. That even if you change the rituals, his point was he you change the ritual from the Dair se Kaabe ko aaya that I came and sat at the Kaaba. But if I still have those idols in my heart, if I'm a ruthless arrogant tyrant doing all of these things still, you know, what difference like I haven't found God.

So, his point was even though this they they use the the guise of blasphemy to shock you cuz it draws your attention. You think, "What the hell?" You know, Dair se uth ke Kaabe aaya Mir. Jise chahe Khuda kharab kare. You know, it's like So, Wow. Wow. Wow. Wow. It It's on the other side it reminds me of the the poem It was once a man was fasting and and he he he ate.

And someone saw him eating and it was during the fasting hours in Ramadan. And he said uh Aapka roza nahi hai? He asked him, "Are you not fasting?" And he says uh okay Puchne wala Khuda ka hai. Puchne wala insaan hai. He says >> Cuz I guess Don't translate it.

Yeah, yeah. He says, you know, um the right to ask this is God. Allah Subhana Wa Ta'ala is the one who can ask whether the person is fasting or not. But the person asking is a human being. Yeah. So, >> It's It's true. And sometimes it could just be gentle overstepping in the sense of uh you know, out of just a a brotherly concern.

The problem is where we overstep from a kind of place of sanctimonious righteousness, you know, mhm. Let me tell this person off. For the If you do something for the love of being able to tell someone off, then you know it's wrong. You did it from a reminder that oh oh you probably forgotten you're fasting. You know, like in the um But yeah, I guess and this is where everything balances on the niya, doesn't it?

Yes. >> Yeah. And that's why we we know the first hadith in Bukhari. Yeah. Yeah, and this is fascinating as well because um it's so fascinating. What is the mahdhuf? Uh innamal uh What is it?

Like what what is the binnniyat? Like what is the the missing predicate and in in grammar? So, it's Yeah, that's a different discussion. But Imam Jawad, as always, it's a pleasure Yes. >> seeing you. Absolutely. Salaam alaykum. Take very good care of yourselves. Salaamullahi alayk. People, our blessed Imam Jawad Ali from Canada.

Right, I will be 2:36 by the way, Mufti Sahib. Maryam our one of our helpers. Uh shukran shukran. By the way, can you remind us where you stay? Uh right. So, very briefly um I mean, I've got some videos on YouTube where I go through this in detail.

And I'm sure if you type it up, it'll be found. But yeah, I've studied many many years ago. I've done the whole uh the Alim course, the Mufti course. Those things are like, you know, proper. They're not like They're like very lengthy kind of studies. I studied abroad in Damascus, in Pakistan, in completed the major books of hadith cover to cover.

We With tests. Obviously, all these things you have to be tested on. Um I did the Mufti course where you have to practice giving fatwas. And these are many years ago. I've studied psychology. Uh master That's a um I was at a bachelor's level. And uh master's in education.

Yeah, and other studies, you know, just a lot of my studies have just been on my own as well, other things afterwards, you know, out of passion, out of the Learning goes on. I think for most I could say now the majority as an old man now. What am I now? 48? 47 at least. So, um So, yeah, I set off to study when I was 17.

And yeah, I went to Damascus. So, there you go. So, what what What does that make now? So, 30 years of my life. Ya salam. Allahu Akbar. What a blessed blessed uh path to be on. You know, and and there's a beautiful interpretation and way to see. There's a hadith that Man salaka tariqan yaltamisu bihi ilman that, you know, whosoever seeks a path, who takes this path of learning.

That even the Hadith says even the fish in the sea pray for them. And you know, a beautiful way to see that is everything if they if they see if they are a person just on this path of learning and all of you can be on this path of just learning. That everything in this existence is a source of positivity for them.

It is a source of the heart for them. If they see it, if only you see it, you know. That's the thing that Allah says he was the eyes by which you see, but only if you come to see that. You know, kuntum ainahu lati yubsiru biha. That the hand by which he touched, the ear by which he listened. But if you saw it, you see. So, if you realized it, but Allah always was these things for us.

So, I I think that's a beautiful way to understand those teachings. Right guys, I'm going to have to write much love to all of you. I have to sign off. Uh quite as always an exhausting day. I did What do you guys think? I really love this scarf by the way. This I picked up from Kairouan.

Right, so blessed city. Blessed hand woven it was and my little Dudu. Uh my Dudu, my little froglet was wearing it in the streets of Kairouan running around. It's very blessed for me. I feel this that was the place of the blessed city of Ibn Abi Zayd al-Qairawani and all of It's amazing how we can see create pin connections with things.

Guys, take very good care of yourselves. Uh remember some of these lessons and trying to practice some of that empathy, that kindness, that seeing positivity. Just trying and I these things look, it's they're all difficult until they become easier, but I can tell you they do become easier.

And then it becomes second nature. Right, those of you that do want to reach out, Instagram is generally to connect. Do Do subscribe to my YouTube and like and leave a comment. I do read the comments. So, I look forward to reading them. And if you want to uh book a one-to-one consultation, you can see on the ticker there, visit patreon.com/malm.

And it's tier two. But that does give you an option to join the Discord as well. All right, people. Salam Allah alaykum. Wa hafiz.