Learning To Be Human #02

First of all, I want to thank you Dr. Amara for

your talk. I

mean, the the book that you wrote which I have an Arabic

about setra, Eman and setra.

Shambala when they actually read that book and was very impressed with it. The the Hadith that you quoted

koulamallah the new era of Al Fatah

wa Baba whoa whoa whoa we Danny oh you know serani Oh, you met Hassan II

that

the Hadith indicates that people are enculturated into customs and beliefs and traditions. But then he says come to and tegile behemoth, Uber behemoth and jamara just as the animal is created, complete or whole in its nature held to his Suna behaim in Jeddah. Do you notice any mutilations that that you do as humans to your animals like cutting their ears and things like that. So it indicates that the

filter is it's it's a wholeness in nature that's there. But the Hadees also indicates that there's a whole set of other possibilities to that, that inherent or principio nature. And one of the things I think that's very confusing for people in the 20th century, we've seen human nature is denied, like this idea that we have human nature is denied, and that all peoples

that anthropology anthropologists, and sociologists, and social scientists have shown that there's so much diversity in the world, that it's impossible for us to have some type of human nature that unites us, all, as this hadith would indicate. And there's a very interesting, Herodotus in the histories has a very interesting section where the dowry is the king brings the Greeks and they honor their fathers by burning them.

And he asked them, How much money would it cost to get them to honor them by eating them, and they said that you could give them all the money in the world they wouldn't eat, they were horrified by that. And then he brings the Indians and who ate their fathers to honor them. And he says how much money to burn your father's and they were horrified by that, and Harada just makes this comment about how customers are so different, even though they were both honoring their, their ancestors. So just in terms of how do you see this incredible diversity of human expression, and, and, and the relationship that it has to this idea of a universal nature.

When we

talk about the filter,

in zen, some of the most important verses about it are like sort of this shrimps in Surah 13.

You know, my the fig and the olive, and so forth by the sun, and the morning brightness. So these are verse these are chapters in the Quran, which establish that human beings are perfectly created, and that there's nothing wrong about them at all. But commentators say that one of the reasons why they're preceded by the oaths is because the oath in Arabic means this is the literal truth. It's emphatic, it's not metaphorical, it's absolutely so. But it needs that emphasis, because no one would believe this. And you know, that if you look at what people do, especially the evil they do, this also takes on so many forms, it's impossible to comprehend. And it is very clear and the other

heads we just denied, as you know, just looked at a very small part, even the Hadeeth I mentioned, I left out two thirds of the Hadeeth just for time sake, you know, but

it's very clear in our tradition, that it is the demonic, more than anything else that alters the human beings, and they do it 1000 different ways times 1000 different ways.

If we will look for proofs of the filter, then I think one of the greatest proofs of that in the 20th century is the great Austrian

anthropologists vilhelm Schmidt, and he wrote a book in German, Osborn, this idea got this got acedia, the origin of the idea of God never translated into English. And it's 12 volumes. And,

you know, this book is really amazing because he spent his life

documenting all the so called primitive religions, primitive religions being what we call micro religions. They're kinship groups that don't have political structures. Everything is determined by kinship. And these little groups that we call primitive, they're always very isolated, otherwise, they wouldn't be that way. And there are many of them, especially in the 20th century, there still were many that are not there today. And he showed that all of them have the idea of the one God, no exceptions whatsoever. None of them are polytheistic, in the sense of having pantheons, not a single one. And he did that also to refute Lubbock and Tyler, who were evolutionist anthropologists who

didn't do research, by the way, they didn't do good research. And they claim that religion begins with animism. So he showed that's absolutely not true. And he himself who was a Catholic,

he believed that this was a proof of ancient prophecy. And we wouldn't necessarily disagree with him. Because these people are so isolated. And yet they have these amazing similarities that pertain not just to the belief in the one God, whom they call by Beautiful Names, you know, but also they believe in morality, they believe that marriage is given to them by God, they believe in heaven and and how some of them even believe in the sea route, right, the path that takes you to the garden. And so we would also say that's a manifestation of fitrah. But like, as you said, human beings. No one has a greater

spectrum of potentials good and bad than us, right? The Nester Webster, who was regarded before she went into conspiracy theories, as a historian in one of her books, she she makes that argument that that unitarianism was the Aboriginal faith of human beings that idolatry was was secondary and not primary. So she and I'm wondering if she was influenced by that German? Well, Arnold Toynbee was right. That's one of the main influences on Arnold Toynbee and Arnold Toynbee, who is really a remarkable thinker. And, you know, historians sometimes are equivocal about whether they want to accept him or not, because he's, he, he does what historians are not supposed to do, which is to

tell you what it all means.

But,

you know, Toynbee was very deeply influenced by

Schmidt and by others. And one of the interesting things about Toynbee is it he believed that the most advanced human beings who ever lived were those of the Paleolithic of the old stone age. And again, he doesn't say that just off the top of his head. They didn't build cities, like we built cities, but they were spiritually very far advanced. And he bases that on a lot of things. But Schmitz one of them. Well, you brought up Toynbee, and I think you were the first one that exposed me to Arnold Toynbee, that's kind of become

a very interesting reference that I go back to, at different times, I think some of the students have actually read at least the abridged version of toybiz studying history. But one of the things that he talks about he at the outset of the study, he argues for the differences like these differences in civilizations, and he wants to understand where civilization originated from and what produces it. And he basically rejects race, this idea that there's racial superiority in some people's as opposed to others, he categorically rejects that, but he does make an argument that there are distinct manifestations of civilization and one of the things that again, as human

expressions, there's such an incredible diversity on the planet, of human behavior and expression. So would you would you do you see civilization as something that unifies human beings in from from a fitrah sense that humans by nature begin to create civilization

in a language is so important, so when we use the words

Civilization, one of the problems is that defining the term, it comes from the word city. So it's those great societies that build big cities like Rome, and so forth. And this is where, in our tradition, we use the word I'm wrong. And I'm wrong to me is a much better word. Because of the fact that it has nothing to do with cities, it means bringing things to life.

You know, it could be referred to Bedouins, just as, although we have a Hubble and albedo. But,

you know, I think that,

you know, with,

with Toynbee and, you know, his concept of civilization, this focusing on these civilizations that are big states and so forth, I think that that's, if we had a broader perspective perspective, it would be good. Of course, when he talks about

human beings in the Paleolithic, then he's taking that broader perspective. But Toynbee also believes very much in what he calls the creative minority. And one of the most important ideas in Toynbee is that history is always the work of minorities, and therefore, more minorities that are galvanized, and that have solidarity, they will lead. And they will have great effects. And he believes that civilizations like those of Egypt and those of Mesopotamia and those of ancient China, the Yellow River Valley Civilization, the Yellow Emperor, that you know,

that these begin by creative minorities, and creative minorities are always inclusive. And they're not oppressive, and they're a great gift to human beings. And in fact, maybe at time B, hence it this but we could easily say that they're prophetic. And he emphasizes the fact that to do civilizations, like those of Egypt or Mesopotamia, or the yellow Valley in China, is such an immense human undertaking, that essentially can't be done without a profit. It's got to be done with something that can, you know, give us divisions in labor and a whole way, new of way, new way of living, but then the civilizations usually become civilizations have domineering, or dominant

minorities. And then they oppress, and they become the they become, you know, the province, they become the property of the elites. And then they create which time what time because the proletariat's using that Marxist term, but you have an internal proletariat, which are the oppressed people in the society, and you have an external proletariat, which are usually Bedouin peoples who are also oppressed by that civilization, he would regard the pre Islamic Arabs to be the external proletariat of the Byzantine, and Persian empires, okay, so they have to keep their distance, but they also learn from them how to use weapons, and usually they can often conquer them as well. But

I sort of forgot the question. Well, you know,

okay, it's fine. Let me let me look at something else here that you brought up the idea of moving, because you spoke very beautifully about the academic nature, and that human beings are these incredibly honored creatures. But there's also in the Quran

insan, which is a difficult word to translate.

You know, it's the intimate being, it's the being that that

represents the essence it's the aim, you know, the insan is the essence of the of the of the eye, but the incense is also talked about, put it in Santa Clara, you know, that, that in an incentive? Holika Hello. You know, the human being was created in angst and anxiety. He's called a jewel in the Koran. He's hasty. He's He's oppressive, you know, yeah, you harness in them, but you cannot undo your oppression as against your own self, NASA talking to all humanity. Marvin, I'm now Homer Economou, Sam Kennedy of the new moon. We didn't oppress them, but they were pressing themselves. So there's also this other side of the human being that is actually very negative in the Koran. And

obviously, the Christian tradition deals with that with the idea of the Fallen human being, how would you address that aspect of the human being so this is also part of the fifth row, that it has the negative capacity right?

And it is forgetful. And it has to be forgetful, because then it can use what its fifth row was for, which is to rediscover it. And when we come into life, we believe that all children until the age of maturity, or sometime after that, there are saints, you know, because of the fact that they have this federal, and they're also not morally responsible, they're not moral agency yet,

you know, but then as the passions develop in us, then these passions, you know, the idle of the pig, the idle of the dog anger and appetite, you know, they will necessarily veil us from who we are. So you have this seeming contradiction between koulibaly internal heluva either master who shall resume with either Mr. Jose Roma new. So we have this, but again, our commentators make it very clear that this is a particular type of human being, you know, here's the human being who is not true to his or her football. And

what was the other part was just, you know, that idea of looking at the human being and all these negative qualities. So

what, then human nature if we, if we say, there is a human nature that universal I mean, you'd it's, our tradition would argue that we would insist,

but But for us, the nature and from that Hadeeth that began the talk, the nature the human nature is really a nature of potential realities of his capacities. And so the actualization, and we have the concept of it in sanel, Carmel, you know, this idea of the perfectible human being, that can move towards a kind of wholeness, or completeness, which is a restoration of that, of that first being, is that is that

is that how do we have that and you know, of course, I'm a convert, this beloved brother is a convert, many of the people here are converts. And I remember when I became a Muslim, which was early January, the third 1970.

And then as I went through that first year,

there were certain dilemmas I had in my heart, from before I can emptiness, even though I had been religious, and that was filled. And then, you know, believe it or not, you could actually see your face changing in the mirror, especially in Ramadan, like, Can I do this? Can I fast this, I've never done that in my life. And then you just see yourself changing. And so it's this is manifest, I think, to most people who come into the faith. And I remember when we were in Spain, Sheikh Hamza was also part of that, that we had a particular person come to us from the mountains. He was from Madrid, he came from a Stalinist background. he'd become a Buddhist, he was in a black suit, that he

could sleep in, it would keep him warm. He did his own Buddhism. And then of his bodies joined us. And he was we later called him Arthur, man, you probably met him. And when he came to us, he was frightening. In his eyes were like,

bout to pop out of his head. And we had a madrasa which comes, uh, I met him there. And we had it was an under Lucien type of school. And, you know, we had a little door that you open for the window, you know, is like a window to the door to know who's knocking. And when he knocked at the door,

the brother who went to open it, shut it just like that. It's like, and then he says, Oh, my God, like, What if he becomes a Muslim? You know, we've got enough crazies in the community already.

And he kept knocking. And then finally, we had to let him in. And then in nadie, LA, he were in LA, he raggio. He took the Shahada, and we thought, oh my god, what are we going to do? And I know my wife, Samira remembers him really well. And like, within three weeks, you could not recognize him. And he was also a professional Acrobat. And I would watch him from my office looking over the garden. And he couldn't take two steps without doing us a big skip. And the way that Acrobat skip is not the way you skip. And he became he became the most beautiful person in our community, and he became a person that you know, anything you want to done, even cleaning your house, even doing your

laundry, means sacrificing a chicken, he would be the one to do it. So, again, one of the most important things is you can come back to the federal and that's why we say the federal

can be altered, but it can't be substituted for something else. My wife and I, when we were at Michigan,

where I began to teach in 1978.

You know, we were in student housing because I was an assistant professor who's always poor. And she was also completing her education. So we were in the graduate housing. And there was a woman there who was a feminist. She was divorced with a child, she was a law student. And I don't know why. But she liked us. We liked her. And we always argued, and she's always talking, you can't get in Word edgewise. And then, you know, one spring day, and she's talking about you know, that, how horrible religion has been to women. And we say that women are religions, best friends. But religion is not necessarily their best friend. And, you know, so and one spring day, she was out, we were out in an

open area, and her son was there. He's about three years old.

And he was having a big time. And then he got over to where the cars were parked, you know, on a street, both sides of the street. And there's a car coming down the street really fast. And he's going out between the cars. And then she notices him. Just at the last moment, what did she say? Oh, my God.

So she said, Oh, my God.

And the car slammed on its brakes, and it screeched, and there was crying and yelling, and he escaped by an inch of his life. You see? And then and this is what the poor answer is that anyone who calls upon God in dire need, He will answer their prayer that was St. Agatha, which she did, which is coming out of what her fitrah. But when the fitrah is veiled over, it only shows itself to be what it is, in times of great fear. And this was a time of great fear, I can't lose my son, and also times of great joy. And that can they say there's no disbeliever in the foxhole. So but the ability at the federal law to come back, this is very hopeful for us, isn't it? And this is one of

the important things about studying the federal because people can get so far away from it. And every we can take 1000 different paths. But you can come back to it, actually very easily. Right?

The, you know about women I like that, that they're the best friends of religion, but religion is not always their best friend. And that's something for centuries, women were seeing that their nature was inferior to male nature. Aristotle asserts that and and that was certainly you'll find that creeping up in both Christian and Muslim texts. And there's a very interesting verse I think it's in the heart of about

it says, our, our main unit,

Philadelphia tea over here suamico movie, and it's it's articulated in the masculine.

And yet most of them will fester on poverty Mujahed. Most most of them say it's talking about women. And it uses the mezzanine and mature, you know, that they are enculturated into ornaments, you know, ornamentation that they're put up as ornaments, women, and then they, if they have an inability to articulate that, it indicates essentially that it is inculturation that there's a nurturing element. And then if you remove that, because if we say the woman's nature is inferior, like it has been asserted by many, many people in the past, then it leaves it.

It's irremediable. You can't You can't alter that fact. But if it's understood as a nurture thing, which we clearly see, especially in in, in 20th century where women have been given equal opportunity to in fact, in many ways, they're exceeding the men now, at a lot of universities, I think you saw that when you were in teaching in the Middle East and the women were foreign students, they were the best students. In fact, my whole academic career women are the best students. Right? I mean, that's that's even as a that's been our experience. I think it's a tuna men, you know, you got to get to work. We'll see that it gets Elliott and Fs and mata nafi soon, but but that's a clear

example of where a complete misunderstanding about these differences between male and female led to oppression even from within religious traditions, and where that was understood to be a nurture phenomena, which i think that i in the Quran indicates and I think that's why it's put into the masculine that the same

would happen to a man who was raised in that environment where he's not allowed to, to have his intellect nurtured because he's more an ornament. for for for the male.

Of course when we look at the prophetic history

there was this clear a cultural difference between the women of Mecca, the Quraysh, and the women of Medina, where the Prophet went and his migration and the women of Medina were extremely articulate. And they were warriors on the battlefield. And of course, there are women who live in an agrarian culture, because Medina was a huge oasis. And usually when women and men are doing the same thing, then they're extremely compatible. And that's certainly the way it was with a Melanie's women. We had a Zambia not long ago, just a few weeks ago in Egypt. And we had our sister Miriam, Shay, Barney, I hope people hope you didn't mind me mentioning her name. But she actually took Hadees,

about women, and studied them very carefully, and showed how they're often misinterpreted. But that's not really the valid interpretation. And, you know, so, but the women of Medina were extremely strong, and very outspoken. And this is a meccan surah that you're referring to. So you would think will come in my mind is it is talking to the Meccans in terms of their own culture, and the women of Mecca where they were very different, because also the city lives by

international trade. And it lives also by the pilgrimage, and other women partook in that. The men are the ones who really do it. So their women tend to be much more subdued. They could also go on the battlefield, by the way, but they weren't the kind of warriors that the Melanie's women could be. So but we do believe that men and women have these perfect natures. And you know that the women are not debilitated in any way by their nature. And in Islamic law. You know, it is a societal obligation, that women get knowledge, every type of knowledge, right religious knowledge, just like men, well, I think even out of it even argue that they have spiritual advantages over men. That's

what they say, even out of even in one part of the photo had macchia

he talked about a saint, man saint who spoke to God with with a feminine voice. And I had the honor of reading that with a Moroccan scholar. And he explained to me that this is very common in that tradition. That you know, and that, you know, if you don't have that feminine voice, you can't really attain the highest spiritual level. One of the good books by the way, you know that for people interested in that is the title of Sachi cammarata right by Murata. It is the first thing she wrote, she was a Japanese convert to Islam. And it's a very good book, the translations are really good in Arabic and in Persian. But later on, she would discover Chinese Islam. And then she becomes

one of the authorities in Chinese Islam. If she had only had that knowledge of Chinese Islam, the book would have been even more beneficial than it is. But the Tao of Islam is a very, very

amazing book to read. And it's about the male principle and the female principle you have in, in the pre modern world, I think, as far as I can tell, most civilizations agree that there was a human nature, certainly the Islamic did,

even the Indic and the Buddhist traditions would have understood that as well. And the Buddha nature was a potential that could be realized in any human being. You also have, certainly in the Christian tradition, the idea of human nature, they might differ on certain aspects of its potential realities, but essentially the idea of a unified nature.

Since the Enlightenment period, people like him who reject human nature and then in the 20th century, you get like merleau Ponty says something like the only nature that humans share is that they share no nature. Or you get somebody like Ortega said, who also denies human nature and and i think modern, there's In fact, pinker, who who's at Harvard, Steven Pinker, wrote a book called the blank slate

arguing that that there is a human nature and very troubled by this negation or denial of human nature. One of the things that we're seeing now is the idea of a fluid nature that human beings

can can, they might be born into the wrong body, for instance. So I have a feet I'm a female trapped in a man's body. And instead of seeing that maybe as dysmorphia or some type of mental illness that needs to be treated, it's now being embraced even in children and children are being encouraged. In fact, I think in Sweden, they're doing non gender child rearing, where the children wear the same clothes, the traditional pink and blue for instance, that people would if it was a girl, they would give at the wedding shower, they would give all these nice girly type things. And this is the argument that this is simply enculturation that this is nurturer not natural. And that the the

nature of

In fact, Crowley, Aleister Crowley in the book of the law, Chapter Two argues over 100 years ago that the time is coming soon when we will be free of this binary. And we will be able to choose our own genders. So this is something that we're really seeing happening all over now. And young people are really encouraged. I actually saw a East Asian man, if you can believe this, I saw Pakistani men with a nose ring. And I was amazed at that. Because I think in that culture, I think maybe in some of the Hindu castes or something, I don't know. But in that culture, a man would not wear nose ring, as far as I know. But the this is kind of the throwing off of cultural decorum. And this idea, how

would you address that just from this denial of human nature that we're seeing in the 20th century and the 21st century.

You know, that

on the level of the horizontal, which is, you know, if you live in a world where you only explain things by reference to other things like them, that's like a horizontal universe, then there is no meaning there. And there, there are no immutables. And there's no truth either. And atheism, agnosticism, they require a horizontal world. And once you put in the vertical connection, which is to look up to heaven, and to look to first principles, the law of non contradiction, the excluded middle law of identity, causality, possibility, necessity and possibility, then you've got a tent, and then you have a structure, and then you have also meaning. So a lot of the things that we see in

our time, is because of this Cartesian worldview that we have, where we don't even know what's out there, we don't even know that it is out there. We can't relate to it. And you know, so you have these, all these social experiments. And most of these social experiments

around gender they go back also is very important to study the genealogy of ideas. So that is a complex issue. Descartes is the one who gives us the concept of mind, in its modern sense, and his sexless, which is something we say is a fundamental mistake. But it's also important genderless, but you have Karl Marx, Sigmund Freud, vilhelm reisch, r e, IC H, the sexual revolutions from him, and he means revolution. He means revolution, and you only win that revolution when incest is best.

Okay, it's got to go there. And then you have also Herbert macusa. He was a big deal here in Berkeley in the 1960s, Eros, and civilization and so forth. And then you have Judith Butler. And of course, what you're talking about, as you know, Jesus right next door.

She's next door. Yeah, I didn't know that. I thought she was in Israel. No, no, she teaches here at UC Berkeley. Okay, I didn't know that. But so it's very important to know who gave you this idea? And where did they get it from? And what are their first principles? And so much of modern thought doesn't even have first principles. And therefore for us, we want to get our orientation correct. And we want to know, why do we believe what we believe? Where do we begin? How does the intellect work? Most people don't even know today what intellect is. intellect doesn't need anything outside of itself. And of course, you've heard about that and the

debunking of the syllogism and things like that, but that's not true. In any universal statement like existence and non existence, the syllogism works perfectly, because you have excluded metal, you distribute the middle term. And, you know, so for us, you know, and I think this is one of the great things about zaytuna is that we learn our tradition, where we get our ideas and how we know them. And we also learn that the West is a tradition, right, and that these ideas don't drop out of the sky. There are certain people that are behind them. And I feel that one of the most eloquent ways to address these issues and most objective ways, is look at where the ideas come from.

The

the idea of first principles, and again, that's getting to something that is deeply rooted in the essential nature of the human being the law of non contract that's fitted also for us. You know, that, you know, the law of non contradiction. You know, the law of excluded middle, you know, the law of identity, you know, that this shift from the use of this has shaped the law, they're not the same. I was not like, you are now him. He's now you when I taught logic.

I taught them here that the law of identity was Popeye's law, I yams what I am,

I am what I am.

But these are very important. And if you look at most modern thought, if you look at Stephen Hawking, you know, you know, the theory of everything, is because everything is a model, right? Stephen Hawking says, This chair is not a chair. It's probably a molecular structure, probably. And my model is what makes it a three dimensional brown chair. So this is Cartesian dualism. And therefore and it's also it's, it's the content, this idea that there's no correspondence, because I think most we're very much committed to correspondence truth. And that's exactly what the fitna is. That's why the,

the see the fitrah, it enables you to know the world, right? Because you've got it in you. You know, we say the critiques of modern science, they say that physics doesn't believe in red apples, okay, because it just believes there's molecular structures that you make into an apple. And it tastes sweet and it nourishes you. But it's all about probabilities. And and this leads to a type of Gnosticism. There there. And I think we're very much in a gnostic world in many ways, even despite the materialism. There, there's a cult element that's very strong, this, this idea that none of this is real, that we can't no reality that, that this, this might be just simply a solipsistic worldview

in my head, we've got young people now going in and shooting up people in schools. And it it's a complete divorce of reality that they're not really inflicting pain on other people, there's something it's almost like they're in a matrix, and they perceive it as a kind of

a game that they're doing so and that's a very demonic reality. I think that's being a lot of people are experiencing and I think one of the it's very interesting that it's very related to film and these games that people are playing where they I mean, the deck a log the the second prohibition the deck a log, which, and I know you know, this book that in amusing ourselves to death, Neil Postman really good. Yeah. The second chapter where he talks about what why would a, why would there be a prohibition on making graven images into this whole idea because we've entered into a completely image based civilization where the word is, is being moved. And we're even speaking now in icons,

you know, in these, these, these, that once you lose, when you enter into that image based culture, you lose the ability for abstraction for real abstraction, the ability to to understand essences like the chair to understand what makes a chair and why, despite the fact that you can have chairs that are you take a dog, the idea that you can have a chihuahua and a Great Dane and see the dog Enos that they share is amazing. Like that human beings can do that. And and and seeing the also human

Nature despite the fact we can look at somebody in the Amazon, or somebody in, in, in an Aboriginal culture, that are completely different from us in their expression of their humanity, and yet we can still abstract that essential human nature and see that this too, is a human being. That's being lost in people. It's, you know, the image based culture where people are divorced and enter into this. I mean, I see it as with no offense to people afflicted with this, but a kind of autism, that, you know, the Arabs translated it as toa hood, you know, this idea of going into the, to the individual self and losing a sense of other.

Yeah. So, you know, we got our humanity, I think, you know, from looking people in the eyes, and having their companionship from our mothers are great grandmothers, or grandmothers or aunts, from the men and so forth of our families. And what happens to people who are raised on video games and iPhones and things like that, and who get there, or Facebook or whatever, I remember, a girl that was with us in Spain, in auto, Sally's is the daughter of one of our brothers. And really amazing girl, but it's as if she couldn't even socialize with the other teams that were there. So is her phone, it's like, if you want to talk to her send her a text. And one of our brothers in Chicago,

who's a neurologist, he told me about this syndromes that they have, you probably know the name of it, I forgot. But it's like people bump their head today. And they have to go see him. It's like I have memory loss. And he said they call this some kind of a psychological disorder. Like Munchausen syndrome. Sorry, Munchausen syndrome, I don't know. But, you know, again, I'm not a neurologist. So I can't really say anything about what SWAT he's the one who deals with these, well, we grew up in a very different world. But my belief, this is just an intuition is that they're actually having memory loss, right? Because it's like, they're extremely weak, they're extremely vulnerable.

Because, you know, whatever strength we have, in my opinion, is because, you know, we were with human beings, and these human beings gave us our humanity. And they gave us our ability to meet with trials and tribulations. And, and so this is, you know, one of the things, of course, that we are conscious of, we need to be very conscious of is, what does this technology do to our primordial self, because that Prime were more to yourself needs to be nurtured by other human beings who have that nature. And, you know, so this is very important in our time, and, you know, to learn to use our technology, very, very intelligently and very wisely, of course, it gives us tremendous

benefits, you know, I'm able to be here because of technology, you're able to hear me because of the technology, we're being filmed on it. You know, so I don't believe that we think we should be thankful for it. In a better the same time, we have to know how to use it. And this is one of the things which one of the great books on technology is Jackie Lu, this was one of our classics back in the old days. And Jackie little warns about, you know, how technology sets its own rules, it goes its own direction. I think the jockey news book is a little bit problematic, because we don't want to make people so pessimistic, you know, that they can't deal with the world they live in. But you

know, we have to end this one things. A Lou says that the massification of society is required for technology to have its March. So you have to break down significant religious and social groups who could apply principle, right? And this is why also for us, as people that should be principled, we want to be principle, then we have to also learn about these things. How do they affect us? How are we going to use them, and, and to live in a way that's beneficial? How many of our people are destroyed on social media? Right, Dr. Jackson, who many of you know, he said that social media is not going to leave us a single leader.

I see a single value a single principle.

Well, that also the one of the one of the problems is this idea of the neutrality of technology. And I think that's something that

one of the most important influences for me on that because, you know, I've talked a lot about how I've been talking for years about the problem of

Have image based media and, and long before this, what it's come to now because this was pre internet.

There's a book that Zbigniew Brzezinski wrote called between two ages, which he wrote in 1969. And he talks about the introduction of technology because he was aware, they were very aware of the internet and all these things. The our, our, the US military has technologies that we don't even know about. And the internet, they were using the internet, in the universities, I think, in 1969, or 70, was one when when it begins, the actual First, the first transmission was from UCLA, I think, to Stanford, and it was they were going to put,

like,

log

l o g, and it crashed after ello. So it was like lo and behold,

and, and one of the things I saw Verner hertz awgs,

amazing documentary on the internet. And the first half is all the positive aspects of it, how amazing it is, which it is, right. I mean, it's just like my dictionary app. I just, I use it all the time. And it's so cool. So it's just amazing to have it. And then and then to have like all these Arabic dictionaries, literally, in the palm of your hand. It's unreal. But the second half was on the dangers of the internet. And one of the things that there's something really floored me was this lady and I felt like you know, ghazali when the thief tells him, he laughs at him when he says, You can't steal all my knowledge. I just spent two years right, writing it all down. And the thief

laughed at him and said, what kind of knowledge is it that a thief can steal it from you? And and he said, on top of hawala,

he knew that God made him say that, and he vowed never to he would always memorize after that everything that he learned, but

there's a woman in there, it's a family, and it's one of the most depressing parts of this documentary, but they're all they look very depressed. And the woman, they lost a daughter in a horrific car accident, and she had her head severed, and it was hanging off her body. But these looky loos who drove by took pictures of it. And then they posted it on the internet. And then over time, people kept sending them to her to the family. And she, here's what she said. And it really floored me when she said it because I felt like I'm a holla she said that I think that the internet I think the spirit of the Antichrist has descended into the internet and people that are susceptible

to it. It just opens up a kind of vileness. And it's it's just so interesting how vile people are on I mean, just cruel. There's so much cruelty. You know, one of the things I have, I've been asking somebody from Silicon Valley, maybe an engineer here, I want a computer program that automatically erases anything done on the internet that is grammatically incorrect, because it would eliminate 99.9% of the trolls, because they always write in bad grammar. But be that as it may, there's something I think it's in this this alone, Ian's I'm not sure, I think it's in Second Thessalonians where Paul talks about the mystery of iniquity

and, and, and the man of lawlessness, the person towards the end of time, you know, and this is obviously a reference to the Antichrist, but he says the mystery of iniquity is already active in the world. And we have a tradition in our own tradition where the prophets I send him said that there's no fitna that has occurred since the beginning of time, except that it's preparing for the greatest fitna this anti christic period where people completely divert from their nature and and and the filter is really so perverted, that people lose it. And so this what's happening now with so many people turning away from faith and godlessness being celebrated, and profanity being celebrated

the idea of mocking religion, which would have been so unacceptable not that long ago, in most cultures in the world, now it's something it's it's just, it is the bread and butter of comedians. It's, it's it's it's the Hollywood

You know, everything is just really

just making religion seem like such a dark thing. And there's so many young people now, you know, they say I'm spiritual but not religious, or they don't want to have anything to do with organized religions. I was telling him to join Islam because we're the most unorganized religion there is. But anyway, what what what do you what do you what do you say about that because the Prophet said one of the signs of the proceeds the Antichrist is people stop talking about the Antichrist. That's why the men and and it seems like we're in a very anti christic world where

so the, you know, the the word that we use, of course, for the Antichrist is digital. And belief in him is obligatory.

And it comes from Digital, and digital means to lie to, you know, confuse to turn things up, down upside down. Some of our scholars say that what the digital does is he overturns the very principles of knowledge, so that you you no longer know that what is true is true and what is false is false. And this is the age we live in. Because we don't even like if we look at Descartes, I think therefore I am. Okay, well, that changes the whole history of human thought, because in traditional medieval thought, existence comes first. And in our, in our tradition, also existence comes first, and then epistemology. So now for him epistemology comes first and then we don't really know if we

exist or not. So we should say, I am therefore I should think, yeah.

Some people say I am therefore God exists, but, you know, overturning the what we call immutables immutables are first principles immutables. Also for us, are the basic principles of prophetic law, the dispensation, and the basic principles of theological truth, necessary being possible existence, a change indicates temporality. And then the basic, third bit of su Luke, have the moral path of self perfection, these don't change, but the digital makes them change. And then you have the immutables made mutable and this gives you the disasters which are the ugly signs of the end of time as the Prophet said, you know, the slave girl will give birth to her mistress or her master. And

you'll see barefoot naked, poor shepherds vying for each other sometimes the camel shepherds vying for with each other in the building of tall buildings. So, you see that but then when we look at it, we say many people probably most they say that you know, the mother will give birth to a daughter who would treat her like a slave.

And of course we see that today. And you know, and then you can see the buildings you can go look at themselves, then yourself. One of the signs of the end of time is either baweja to Mecca either item moquette or aged, corral them. When you see Mecca guarded with tunnels, and you see tall buildings over the tops of the mountain the know that the hour has cast a shadow over you, you can go and see that our doing that right now. The big tower, but they call that border just side they call it the the Tower of the that's frightening as I went to Mexico the first time in 1973, there wasn't a single tunnel anywhere. It's like where they come from. But you see, then what happens is why does

the girl treat her mother as a slave or the boy treat his mother as a slave or as a slave that's mistreated because they were but are gone that they don't have sound belief. They don't know first principles. They don't have the morality. Okay, so all that and then when that's done, then she will do whatever she wants to do. And the same thing you look at the shepherds vying with each other and tall buildings that means certain third wabbit have been overthrown. And among these are a sound political order, which should put people in power who are capable of leading and who lead us for our benefit and not their own. And then you have also overthrowing a sound economic system in which

there is distribution of wealth. So you get all this wealth concentrated in the hands of shepherds. Many of those shepherds are shaped homes and those are very good people. You know, but they're not

The cloth that you make leaders from in a time like this, they can't deal with that. So, the digital, this is what he does, he takes the rabbit, the immutables and makes them mutable and changes them in 1000 different ways.

Right? The no Christ said to the woman accused of adultery, you know, where are your accusers because they all left. And then he said, Go and sin no more. And, and this is an age where it's go, there isn't do what thou wilt for there is no more sin. You know, this is the idea that the concept of sin is being removed from the world and anything that I do is my own business, that I am an autonomous agent that nobody can tell me what as long as I don't, you know, the harm principle, as long as I don't hurt anybody, then I can do what I want.

I'm, I want to because we're the times coming to a close but I want to the the Quran in the verses that you quoted, from sorta Rome.

It says that this is the fear of God, the the principio nature that God has created the human being on.

And, and then it lets you falter on this idea that God has favara He's our Father, you actually wrote about that in your book about that name, which is very interesting name of God.

And, and

I think it was in my best didn't know what it meant. And he heard the bedwin saying on a fatbar to her, you know, I dug the well before you so I was the first one so far, is to make it first or the origin. And I mean, it's interesting, we call abbo originals, you know, from the origin of man, they have that. But it then it says, led to de la la, de la. And you alluded to the difference of opinion, but even even Jews a

preferred the opinion that it was the negation there was for prohibition, and not in possibility, you know, like, learn nephila logins, it wasn't learn if he logins it was learn, do not cheat, it's a warning to change do not change. And what we're seeing now is an incredible in the West and increasingly affecting people in the east. What we're seeing now is a real change of this fitrah that that it's being altered in people and and how what what advice would you give us to protect that principio nature to nurture it, I mean, we have this idea of Talia, Talia and Tez, Leah, the emptying out of vicious character, and the feeling of virtuous character in order to experience the

divine. If you look at the Heidi's that are on the Fatah, and I have those in my book, one of the things we see in them is that there's nothing easier for us than to live according to our natures.

And it's very easy for us to do that. And there are 1000 ways back to your nature. And the traditional Islamic city was a garden city.

And to be a valid city and Islam according to law, you have to have land, you have to have water on that land or above it. You have to produce all the food you need for your city in your city. You can't depend on the outside. Okay, but we were regarding the cities and we had animals and lots of animals and we have a whole law about green zones and things like that, that enabled us to support those animals. And we believe in our tradition, I believe, according to my teachers in our tradition, that without animals, you can't be human. You know, chickens are amazing. And if you do permaculture you know how amazing they are, you know, and chickens will teach you a lot. All animals

would do that. So I think getting back into the natural world. You know, we you're going to have this program on permaculture with our brother, Jeremy's can't May the 21st till June the second and we had one in Spain last summer. And we made soil you can make soil on 18 days. You need three parts of carbon which can be sticks. You need two parts of nitrogen which can be green grass.

And you need then something else that catalyzes it like manure, okay, one part, and then again, three to one, three, and you water it properly. So it's not too wet, it's not, it's not too dry. And it's steaming, in one day, it's full of life, in order to have healthy food, you have to have living soil, not just nutrients. In it, this is one of the things they learned in the organic movement, and they learned it from Muslim India, by the way, the organic movement comes out of Muslim India, and, you know, so,

you know, making soil, you know, you should be a producer, not just a consumer, of course, your consumer, a lot of beautiful things to consume, you know, but if you're a producer, that's a revolutionary act, you can do it on your apartment. And I think of all the things we did in that zoja, making the soil captivated people more than anything else. And, you know, I know of an example of a young man, in Australia, he's Lebanese,

he came to lava into Australia, because it's a Lebanese Civil War. There are a lot of Lebanese like that in Australia, Muslim from the north, from Tripoli, and other areas, he felt he was treated like, you know, by a rat in a very racist way. At least he felt that way. And he

didn't think he owed anything to Australia. And he actually said, I hate this country, even though it took you in as a refugee. And he was taken out, you know, to learn about the soil, do some permaculture plant trees, and in the act of planting a tree, you know, he put his hand in the ground. And he said that

when I put my hand in the ground,

everything changed. And he said, I began to love this country. And I began to feel that I'm part of it. So contact with the soil contact with animals, contact with nature, contact with each other, with other human beings, talking, visiting, these are very important. These bring us back to our nature, there are a lot of things, I would also say, martial arts. And there are all kinds of martial arts, as I'm sure everybody here knows. But martial arts do something for you. One of the big problems with males in particular, is that we don't have initiations. In it, whereas in traditional societies, you have initiation that enables you to move from being a boy, to being a

man, women often don't need that, because their biological changes are so powerful, that they serve as initiations. But, Nina, getting back to nature.

You know, you should learn the language of nature, the aborigines, who are incredible people, incredible, incredible culture, you know, they teach children to listen.

And if a child asks a question, they say, Go ask your mother, what do they mean, go listen to nature. Listen to what nature says about this. So and you can do that here, they have this incredibly beautiful environment, you can find yourself a sitting spot in the forest. You know, people even tell you the best ways to do that, learn the language of the forest, learn the language of the birds, the birds will come to look at you, other animals will come to check you out. So these things are very good for us in getting in your body. You know, getting out of in dream time for Aborigines is being in the center brain is not just about dreaming, it's about being out of this

analytical brain. It's always worrying and always analyzing and concerned about stuff, you know, get into the center brain. So I just think it's very easy to come back the footer, I gave you the example of our brother, Othman in Spain. And many of us have seen this in our own lives. We look at Malcolm X, you know how this man changed. so incredibly, after the pilgrimage, his voice was even different. You know, so we believe in that veteran, this is a belief, it's obligatory for us. And again, this affects the way we look at the world, that there's no one out there who is foreign to us. There's no one out there who's alien to us. And, you know, may we benefit, you know, in learning

our tradition, again, one of the great dangers of this time, and this is, you know, one of the things we have to be very conscious about in secular institutions, is epistemic warfare,

you know, which is warfare, against your epistemology. And that's what they did the aborigines like you're not even human beings. You're not

Even animals, you're like plants, you can cut down the plant, you can take away its sibling, you can take away the little plants. That's what they did. You know, but the average and epistemic warfare means your tradition cannot generate knowledge. I spent hours with the aborigines in Australia, and with ones who are like, basically spirit doctors, everything they say is knowledge. You know, for example, they don't have a word for health, they have a word for healing. And that's because you have to heal yourself every day. You have to get that negativity out of you. You know, that's, it's just incredible. But also, you know, when we defend our tradition, it's not because shouldn't be

because we're romantic, not because we lament a loss pass. No, it's because I know and this man knows, and you know, that our tradition generates knowledge. Okay, so we can't allow other people who don't even know our tradition, to say it doesn't. You belong in a museum, we'll give you a nice place in the museum, you did produce beautiful things. And, you know, epistemic warfare is imperialism. And a lot of our institutions are that way that they say they're liberal, but they're not liberal, to anything that doesn't agree with our the, with the epistemic tradition that they have. And you're very blessed to be in this wonderful place, in this wonderful environment,

some of the best libraries and minds in the world. And I really hope that this institution succeeds. And I believe it will, I'm amazed, because the last time I was here, I don't know how many years ago, it was maybe five or seven. But I remember coming into this place, and it wasn't even used yet. But I mean, you know, this is a great gift that has been given to you. And you have great teachers, you know, many of whom I'm looking at right now. And may we continue to do this. And I believe myself, that we are here to save humanity. You know, quantum higher on quantum higher on Latino collegiate leaders, you are the best community brought forth for human beings. emammal Bukhari says,

hiring nurses and nurse, you must be the best of all people to our people. And people today, they really, you know, how long will this last? How long will this last? You know that, you know, like we have schools in Naperville right now, that one class has in it three suicides. And that was unthinkable in the old days, suicide was virtually unthinkable. You have one school that has 30 suicides. This is not right. In here, these are vital signs that are being lost. And you know, we have to bring ourselves to life, but we have to be life givers as well. And when we do that, we'll find that a lot of good people in this society, Christians and Jews and others, you know, who are on

the same page that we're on in that and inshallah we work together in this. It's very important. And you know, when we do the right things like permaculture, to me, it's a win win. You know, and not only is it Win win that you then find that some of the best people in the world

you know, you you get to know them. And that benefits us a lot. Mashallah, you know, I just when I when I was in Mauritania, there was a sheriff there, his name was Muhammad, Al amin, they call him meaner.

And when I visited him, I was staying in shear hub that he would wave his house, and I think it was 22 or three. And we used to go visit him. His Vicar was the his son at Halcyon. He used to recite it every single day by memory, the whole thing and his do I was making for the oma much like that. That's what he did was you. He was I think, in his 80s at the time, and he told me,

I've never wished for anything to be different than the way it was. But today, I wish I was a young man, so I could go with you tomorrow. I had to study and then he picked up some earth. And he said, No, I'll see what the liquor let peptide man had he had he omocha Marshall, he said, My advice to you don't get far away from this. This is your mother, the earth. And I think one of the things that technology is doing is it's really distancing people from just being with

with the earth and we're fortunate to be in an incredibly beautiful environment here. There's a lot of places to go. So I think that's really good advice just about

being in in nature and we know the profits are lies around here.

He was very deeply connected to the natural world and that natural world spoke to him.

And and he spoke back. He's with jevin. ahead, Deborah in your head one hour. No hippo.

walk barefoot in the grass. Yeah, it's incredible. It's incredible. But it's not too cold. I'm sure. Amanda do one show her fat and say now Omar said that remind yourself be like mad, even Adnan and walk barefoot sometimes, right? Yeah, I said, not Omar said, even you know, I mean,

even when you wear your shoes, you can imagine that you're walking barefoot, you're feeling the earth underneath you. These things are all very, very valuable to us. They're also very good for our health, and getting rooted. And

learning to be human beings again, right? That's one of the things we have to do. But I just emphasize, it's easy to do that. It's not difficult, even though it might seem to impossible. But this is one of the easiest things to do. There's also God's mercy, it's so easy to come back.

And it's very difficult to astray to go astray. Because the point where we're at right now, there was a lot of work put into that, over a lot of generations. It didn't just happen overnight. You know, and there's a lot of money invested in that as well. And it's very easy to come back. And to be yourself and to be natural. And you know, our religion is a religion of service and love

and service and love heal everything.

One last point in question to you. You talked also about beauty and the importance of beauty. The the profits are lies to them when the man asked him about was wearing nice clothes and a good Santa. Was that from arrogance? And he said no, it's, it's, it's a lot loves beauty. And, and, and one of the things that that I find really notable about pre modern people is that they they adorned things they, they didn't have a lot of things generally. But what they did have they always made beautiful. And

when I was in Mauritania, they started using Bic pens.

Their traditional pen was a bamboo pen, but they started using Bic pens, but the women would adorn them with leather, and make them very beautiful. So they would actually take the plastic and they would just do a design on it and then put little frills at the end of it. And the students would write with these pens and when I asked one of the women why they did that she said it's so ugly

you know the big man you know and and what is it? What is that thing in humans? That why'd not just have a functional carpet? Why put the tree of life on the carpet? Why not just have functional walls? Why put wainscotting with designs on the on the I mean, what is that and how do we restore that because Muslims they dressed beautifully even peasants dressed you know the African embroidery and and the the suburbia that the Egyptian fella wears with the striped what people really have become

they don't you don't see the the the the caliphate of God in that in that human being anymore. And how is that restored? You know, traditional societies, you should tell me any traditional society that was not beautiful.

You know, look at the first nations of this land. I mean, look at the Inuit you know the Eskimos, who were really a civilization, that I'm wrong. That's a good example of a moron that doesn't have cities. But everything they did was beautiful. Look at the aborigines. You can't believe how beautiful everything they, they make is, and we were like that too. We were a highly skilled society. We were a society of crafts and everything, guilds. And everything we made was beautiful. And that's because God is beautiful. And he loves beauty. Beauty is the splendor of truth. You know, and that means God doesn't love ugliness. And ugliness is the mark of falsehood.

ugliness means you've gone astray. So

you know, getting this back. Again, I believe it's going to be easy. And again, if we look at zaytuna and we look at many of the brothers and sisters that are dear to us, look at the beauty they they create. You know, so God is beautiful. If you love God, you become beautiful. You become internally beautiful. That's the universal routing. And then what you produce is graceful and beautiful, even the way you walk. Even the way you talk, even the word you use

Because you want to use beautiful words, you want to know what your words mean. So, this is very important to get back this beauty and everything. And that makes us human. You know that Alma to redo who is one of our great theologians, he talks about how God holds us back from evil. By putting us in a natural setting, we still do evil, but the natural setting is telling us this is wrong, this is wrong, this is wrong. What happens However, when you put people in an ugly setting of broken windows, you know, you know,

broken glass, in a graffiti, you know, rats. So for that you can't believe there's such a thing as truth anymore. You can't believe that there's no such a thing as goodness anymore. And that's what beautification is something we have to do to ourselves and mean Islamic art, I believe the highest form of art is architecture, architect and an art tradition, architecture is what generates so many other forms of incredible art. You know, but our art according to some It begins with clothing. Some would say it begins with the Maha Rob, the recitation of the Quran, the writing, or Amba. clothing is one of the first things and we we believe in beautiful clothing and who didn't alter, there's no

people were like that, you know, and it showed their identity, it showed their honor. And it shows that they believe in who they are, you know, but we wanted clothing, that would be beautiful. We want a clothing that also we could pray in and not be embarrassed. You know, you look at the aid prayers in Nigeria, and you can put it in National Geographic, you look at us praying eight prayers, it's like, please don't take a picture and tell her

sitting up or standing up again. Right, except for the sisters as I want to come off, okay. But you know, we want to also clothing that would look good clothing that also that we can do ablution with easily.

And we made beautiful things. And you know, in Pakistan, those of you who have been to Pakistan, or you're from Pakistan, they haven't row a pindy, this incredible museum called loke versa. And local varsa in Punjabi means the tradition of the people. And I went to that Museum, the woman who took me, she was one of the curators, she said, and I was this is a question in my mind. And so she answered it without me asking it. And it's like she said, this is a museum designed to preserve the cultures of this land, not to destroy them. Because many people say that, you know, being put in a museum is like salado janazah. You know, it's this the end of your cultures, they said, We don't

want to do that. And then if you go there, you know, and you look at all these cultures in Pakistan, in a Punjabi

you know, push tunes. You know, the Cindy's, they're all these different cultures. And they're all beautiful, and everyone is distinctive. Everyone is distinctive, and they're so beautiful. It's like beyond words, look at look at what the Indonesians do, what the Malays do. But this is the way we were, traditionally, you go to a rose, Sally's this beautiful retreat we have in Spain, and you have a tile, which is, to me one of the most beautiful tiles in the world. It's an andalusi and tile, but it's called the breath of the Most Merciful and the colors are soft, you know, and then you have what is called

in a contracting square, which looks like a cross with points. And you have expanding square, which looks like I guess, an octagon. Okay, inside, and that's the breath is the most merciful, in and out. And, you know, how did they develop that is so simple, but, and especially I do add decaf there in the last 10 days of, you know, Ramadan if I can. And, you know, I just like to focus on those tiles. Because to me, they're spiritually therapeutic. Right? So this is who we were, and this is who we are. And this is who we must be. And, you know, beauty is our

essence means, right? Beauty, making beauty. And, you know, again, you know, one of our teachers who studied metaphysics, we talked tonight about my booty and corner we and others, these are the greatest metaphysicians they are spectacular. You know, this man spent his life studying great metaphysicians and that's not something that everybody can do. Not everybody can do rocket science. You know, but this man he was visiting a particular place in Pakistan. I think by

Ma'am, are bullish. Ah, I don't know which one it was. And he's overstayed his time. So he came out, it was late at night. And he had to be taken to his hotel and his hotel was a long ways away. And there's nobody there. And then out of the darkness, came this cart, a cart driver. And those of you who know, or do you know what they call that cart? I always forget. And, you know, the cart driver, he said, if you looked at him his clothes, you could buy all of them for $1 in the market. And he was a poor man. And so he's booked them. He didn't know although he knew Persian. He spoke to him in Persian and said, Could you take me to the hotel? The man answered? Or do he could understand it

because the languages are close. He got on the front seat of the car with this poor man. And the man who was he, this world is filled with amazing things, began to recite to him from Hafez and Rumi, and perfect Persian. And he said in those 45 minutes, I learned more about metaphysics than I learned in 30 years. So beauty is the language of truth also. And that's why, you know, even some of the things we talked about tonight, because it put in an intellectual vocabulary, not everybody can understand that. But when you put that into poetry, when you put that into rhyme, when you put that into art, and into beauty, you know, then everybody gets it. And beauty attracts you then to those

meanings. This is why also our societies were so beautiful. And you know a lot about that I remember going to one of the great, I think it's the Sally Mia, one of the great, massive cnn in a debney I think it is, and it's basically red, and I actually couldn't leave that mosque. It's like this is the story of the whole universe. You see, it's a he's telling it in colors he's telling in symbols, he's telling a shapes but like what have you done here? You see, so this pulls our souls to the truth and ugliness does the opposite. And that's why we want to replace the ugliness with beauty.

Thank you On that note, I want to thank you, Dr. Omar on behalf of the community here for coming this way also had a semirara for coming and supporting you. May you have a blessed trip here.

The Morris Mauritanian say that robbers in shaba may not see any evil.

I want to thank everybody for coming out tonight. May Allah subhana wa tada bless Dr. Omar Abdullah farrokh and his family and his loved ones and keep him safe and preserve him. Hello, may we benefit from what we've heard tonight. And may you all return to your homes safe and sound and have a blessed sleep with some dream time in Sharla? May you say may you see beautiful things in your dreams. Tonight's inshallah one of the signs of the end of time is many beautiful dreams that are true.

Is it because this is one of the ways that God's merciful to you that you live in a world where so many people don't believe so he sends you these incredible dreams? So maybe you have beautiful dreams Sweet dreams, inshallah. La vida Chico Santa Monica.