Suhaib Webb – Resilience & Suffering (Part One)
AI: Summary ©
AI: Transcript ©
I wanted to do a short series. Welcome
from Knoxville, Tennessee. Beautiful city.
I wanted to,
first of all, just sort of lay out
what you can expect over the next few
weeks.
And
by the will of God Almighty,
We hope it will be a a blessed
gathering and one that is a benefit,
but for by by the will of Allah.
So tonight, what we're going to talk about
is the first sort of
prerequisite needed to understanding Islam's attitude towards
resilience and suffering.
Resilience and suffering.
How do we put ourselves in a place
to have a framework
to understand Islam's attitude
or teachings
on the idea of resilience and suffering. So
tonight, we'll break it into that sort of
first piece where we'll talk about what is
iman,
what is faith, and what are the components
of faith.
The next week, we'll talk about one component
of the foundational pillars of belief in Islam,
which is
everything that happens on our life, whether good
or bad, theodicy. How How do we understand
theodicy? Theodicy means why do things happen? So
next week, we'll get into specifically
what CS Lewis wrote about is the problem
of suffering.
What classical scholars talked about was the challenge
of pain, the challenge of difficult times. It's
very easy to be a committed
believer. It's very easy to be committed when
things are going well.
But how do we maintain
the proper attitude
towards existential and internal threats
as a Muslim so that we maintain the
capacity for resilience? So we will talk about
that next week. And then a few weeks
after that, through my school Swiss,
which will be free and online for everybody,
we'll go through a poem called Admon Farija.
Yeah. These are recorded here.
Thank you for asking. And Al Mun Farijah
is a brief poem
written by a great scholar, Iva Nawi,
on how to push
in
how to push into pain
and how to push in
to crisis
and how to keep trauma in front of
you instead of behind you.
So this will be really 3 sessions.
This this evening and then next week, Wednesday,
And then a few weeks later, we have
our Swiss winter retreat at my school, which
will be free,
for everybody.
And we'll go through in one day or
2 days, we'll see the poem of the
imam,
who's a great great scholar of Islam
who wrote a poem called the reliever,
which is dedicated
solely to
the challenge of difficult times.
And I say that because there are a
lot of messages, especially now with what's going
on
across the globe in Palestine,
in the Congo, in the Sudan, in Afghanistan,
and even here in the United States. These
are difficult times to be a faithful person.
But Islam, as we will learn, frames difficulty
as opportunity.
And we will talk about how
the true believer, what you should take from
this course,
is that the true believer
does not come out in submission
to
difficulties,
nor are challenges and traumas and alibi to
quit.
But the true believer is the one that
knows
that they are commanded to oppose what Allah
has decreed with what Allah has commanded.
And that will be what we talk about
next week. So whatever is happening in the
world is no longer an excuse for me
and alibi to submit to that.
My submission is to Allah. I'm not Muslim
to the dunya.
I'm Muslim to Allah.
And so that's where we want to arrive,
by the end of our discussion next week.
And then
we will push through,
a few weeks later with a poem at
the Swiss winter retreat, which is online for
free at my school.
And we'll do it here
as well as on the app and the
web page at Swiss,
on the problem of suffering.
So what we wanna talk about tonight is
faith. The idea of faith in Islam. And
for those of you who are born Muslim,
you're going to hear things that you may
never have heard before that I really hope
will be like emancipating
and liberating and eye opening.
And I encourage people who can to put
notes into the comments box. The person who
does the best notes, I give them lifetime
free subscription to my school. I
mean, out out of appreciation for you. So
we begin.
First of all, the idea of iman. Iman
is translated as belief
but the word iman actually is from a
word which means to feel secure
And that's very beautiful. It's very powerful. That
the word for faith in Islam
is from a word which means to feel
safe.
Because we should be safe with Allah.
We should feel safe in our relationship with
Allah. If you're an educator, I did my
degree, my undergrad in education, you know, like
Maslow's hierarchy of needs. People have to feel
secure
before they can learn.
People have to feel secure before they can
have Ma'rif of Allah.
Thank you, Jibril.
And that's why Allah
who in in a chapter called she says,
that Allah protected them
The Right? Security,
protection
from. So iman is rooted in the idea
of feeling safe and secure.
And the epistemology
of Islamic law or the framework of Islamic
law,
the definitions or nomenclature of Islamic law,
The majority
of of Sunni,
Sunni theologians defined Iman as
only.
The affirmation of the heart.
The affirmation of the heart. Because the outcome
and I don't wanna make this too complicated
for you, but the outcome of proper cognition
is either
or I affirm something or I deny something.
And in order for me to strengthen my
ability to affirm something,
I have to know it. So Allah
sends ayaat.
He sends signs to us
through his book,
through the world that we live in, and
even on ourselves.
As he
says,
in yourself
are signs.
And that's why in the Quran, we are
commanded to do
of the creation.
I had a great teacher from Iraq, and
we we forget to make dua for the
people of Iraq a lot, man.
But they went through *.
And,
you know,
we have to continue to remember people
because those are our brothers and sisters,
And and there are also our human brothers
and sisters.
And Allah sometimes
in the Quran, he calls the believers
the Allah
says, you know,
doesn't say
as the believers believe, no, it says as
the people believe. And if you speak out
of it here, it's
as the best people because to be a
Muslim is to achieve, as we heard from
Imam Wadi Muhammad years ago,
to treat, to achieve
your true human
potential. So sometimes instead of calling us believers,
the Quran calls us human beings to remind
us that the should lead to character
that shows we have reached the epitome
of our humanity through the sunnah of Sayna
Muhammad sallallahu alaihi wa sallam. Also, Imam Al
Razi.
He
said this. So iman is from the word
which means to affirm. So
with all of the signs around me,
to affirm in my heart
based on cognition
that Allah is Allah.
And that's extremely important.
And that's why signs are sent. And that's
why in the Quran as I was saying,
we are
commanded to
we are commanded to ponder
and think deeply on the creations of the
heavens and the earth.
And as I was saying, I had a
teacher from Iraq. Listen to what he used
to say. It's really beautiful. He was a
great scholar.
He used to say, it's an obligation for
the believer to do
Quran or
If you speak like Arabic, it's so beautiful.
Right?
That that the person should recite the Quran,
and they should recite creation.
So the believer, the Muslim, is the one
who's reading the Quran and reading the signs
of the world around them and in themselves.
So
in what? This is identified, of course,
by the Quran and the prophet
to affirm Allah
that there is nothing like him, that he
is unique. He has no similarities.
Subhanahu wa ta'ala
to affirm our faith
in the prophet
and all of the prophets
to affirm our faith in the hereafter. And
the hereafter isn't just the day of judgment.
The hereafter as soon
as we as we die,
that's our. We ask Allah to make it
easy for us
to affirm our belief in the angels,
to affirm our belief
in theodicy that
whatever happens good or bad is from Allah.
There's no will in the universe that causes
anything except the will of Allah.
You read.
The prophet said, we believe
in Allah
whatever has been decreed whether good or bad
is from Allah. The Quran says
say everything is from Allah. So in short,
because most of us we know this, but
I want you to pay attention because we're
about to blast off and you need to
put on your seat belt, tighten up your
kufi or whatever because you're about to go
on a journey
of a place that you may have never
been before. And so you need to pay
attention to this because what happens when we
teach
and when we teach theology, if we are
infected
by sort of a post colonial hangover, which
has within it a cocktail of anti Muslim,
bigotry and racism coupled with hatred
for Muslim people.
You may inadvertently
when you're teaching
be subliminally
directing your hatred towards Muslims because the broader
white system
unfortunately people who are teaching iman,
that they are creating more division than unity
amongst the Muslims. That's a problem in our
pedagogy. That's a problem in how we're teaching.
And I'll give you the proof.
The Sahaba, doctor Mariam, I hope you're doing
good and congratulations. I know I'm gonna I'm
gonna be in touch with you. I promise.
But Mubarak doctor Mariam, she
very happy for her. So
if we look at the Sahaba, I want
everyone here to think about a critical question.
The
were acutely divided.
Right before Islam,
they hated each other.
They were enemies.
Allah says you were enemies to one another.
And Allah united you
united you,
and you became brothers and sisters.
That was the case of the people around
prophet Muhammad peace be upon him. Before they
embraced Islam, they were enemies.
They embraced Islam. They learned Islam, and they
loved each other. Now I want you to
listen to this question critically.
Most of the classes on aqidah that we're
seeing in theology,
Muslims will attend those classes
loving each other,
but when they leave that class, they will
what?
They will hate Muslims
more than anyone else. Hating is a whole
another discussion.
So they they they step into
1 zero one, whatever class they're taking,
and they're they see themselves as part of
a Muslim community, the Ummah.
They leave that aqidah class and they see
themselves
as being in opposition to the rest of
the ummah. That that should make us think
that we're not teaching in a prophetic way.
Because the prophet sallallahu alaihi wa sallam when
it came to the believers and to the
broader Muslim community,
he brought them together.
He brought them together. He did not inflame
divisions
amongst the Muslims. So that means we have
to really sit back now
and not blame teachers and not blame imams.
I'm responsible for how I react to what
I'm being taught.
I have a responsibility to use discernment.
Means creed and and theology, faith. So a
person will come and learn faith or learn
dogma, if you will, religious faith, and they
will leave
as a divided fractured community, whereas in the
time of the prophet, peace be upon him,
they were divided, they learned faith, and we're
talking about people who were, you
know, they had serious
hatred for one another,
and they became brothers.
They became sisters.
So I want you now to pay attention
to something and then I'm going to stop
and take any questions that you have.
Because
as I said, there are 4 parts to
this discussion.
And and the purpose of this discussion is
to strengthen the resolve
of the people who are aligned on the
right side of history
and standing up for justice in the Muslim
community and that are being pounded and constantly
told
for you to stand up against injustice
or for you to be upset with things
in the world is somehow now parallel to
you not being pleased with god.
That is a major mistake.
And I'll just say it in Arabic and
you'll understand it. As soon as I say
this is the beauty of Arabic, it'll be
very clear and I'll translate it, but this
is where I want you to be by
next week.
There is a difference between being pleased with
god who decreed all things
and what he decreed with what he decreed,
excuse me.
Because we we have to be pleased with
god.
I'm pleased with god as my lord and
my everything that happens. But what Allah has
decreed, the Quran may in fact have commanded
me to hate it.
For example, sin.
You can't just say, well, you know, it's
okay.
God decreed sin, so no problem. No. The
Quran commands us to try to,
call people away from sin a sinful life
with wisdom and love and caring.
So I want you to appreciate there is
a difference between
and
with
the with Allah, being content with Allah is
unconditional.
Being content with what Allah has decreed
in its details is conditional.
If what he has decreed aligns with his
command,
I'm happy. If what he has decreed is
not aligned with what he's commanded,
I submit to his command in the face
of existential collapse
because I do not submit to the world.
I submit to the lord of the worlds.
And this is the edifice of what it
means to be Muslim. To submit
in the face of what you see, contradicting
what you've been commanded, you choose the command.
And if you're a Sufi,
you should be the one that is most
invested against injustice
because you understand understand that you are commanded
to worship Allah as you see him even
though you can't see him, you know he
sees you. What does it mean? It means
when everything around me is evil, when everything
around me is falling apart, I worship Allah
as though I see him. I'm not blinded
by the dunya. I'm blinded by the nur
of Allah, and I choose what's with Allah,
and I go against the dunya. That's what
Ihsan is.
That's what it means.
It's not some Barnes and Noble,
hemp underwear,
white people smoking hookah quoting some buckwas roomie.
That's not that's not what that is.
What it means to be to
Allah
is to seek the path to choose his
command,
and that's the purpose of.
Is not haram police.
We shouldn't reduce Islamic law to something this
shallow.
Islamic law is meant to remind me
what choice to make
when the dunya contradicts the command.
And that's why if you say the word
Muslim,
it means to submit.
You should ask yourself, what? Submit to what?
To submit to Allah. What does that mean?
That means to submit to him
when the world fails to align with the
Haqq.
And I just gave you the secret to
everything.
So, therefore,
any injustice that's happening
should never be used as an alibi to
tap out to the dunya.
Any injustice that's happening,
whether it's Palestine,
whether it's
in in Harlem where I used to live,
whether it's in California, whether it's in Bangladesh,
whether it's in Yemen, whether it's with Wehore,
but wherever injustice with its with the non
Muslims also.
I don't use that as an excuse to
submit to injustice and say, it's from Allah.
I'm reminded that this is an opportunity
to pass the test.
And this is the test that's talked about
in the Quran.
Who created death and life to test you.
What is the test when that contradiction happens?
And you think about it when you're younger,
I remember when I became Muslim, I used
to say, why is everyone a disbeliever?
Why is everyone off the wrong right path?
Why is everyone living a life of sin?
And Shaitan came to me, and he was
like, you know, Khalas,
you you you everyone around you is imploding.
So, you know, this is from Allah, so
you should go ahead and just implode. No.
No. The believer is the opposite, and
this
is
why
we
say And that's why the oath in Surat
Al Asr is by time because throughout time,
this contradiction will happen until
until the last day where Allah
makes it very clear who is the one
that runs
everything
runs everything. So before I jump off, I
gave you a little segue for what to
expect for next week and how we lay
a true foundation for liberation theology in Islam.
What I just gave you if you're an
activist or if you're an academic in Brevity
is the foundation of liberation theology within Islam
as it comes through our classically trained scholars.
And I want to
say something here about
the classically trained
scholars and the tradition.
Why is the tradition and what I'm giving
you basically is from Razi, Rahimullah.
Why is the tradition
important?
Because the traditional Muslims were not colonized.
And the Muslims of old had in Islam.
The scholars of old, they had a certain
swagger about them.
They had a certain
belief in the utility and agency
and Haq of Islam
that they were not writing
as
people who were feeling that they were being
pressured or defeated.
They wrote as people who believe that Allah
was with them.
So there's a sense of of of
in the in the There is a sense
of strength
that will remind you, and that's why when
we look at Palestinian people, we look at
people in Sudan, and we look at people,
the
we see through their eyes
our spiritual
ancestors
who remind us
of the
power to be resolute
and to be strong
and never to be weak.
That's why Allah says, don't don't be depressed
and don't give up.
And the Quran, what does it
say?
If you meet your enemies in the battlefield,
be strong.
Don't be weak.
That was this these battles are these verses
are sent about jihad.
If you meet them in the battlefield,
be firm
and make
because
centers this around God, centers this around Allah.
So before I quit, we're talking about iman,
and I'm gonna tell you something that you
may never have heard before, but I want
you to let it sort of,
you know,
rest with you and and settle with you
and and be part of your week So
that when you come next week,
we're able to
have an important conversation about the challenge of
theodicy and pain and suffering.
And I appreciate a lot of people here.
And
and I want to encourage you
to to think about what I'm about to
share. And also ignore, like, trolls, ignore weird
people in the in comments box. Man, those
people make dua for them. Obviously, they're very
lonely, man. Go make some coffee, bro.
You know, like, don't don't respond with abuse
because
people that are taking the time out of
their day, doctor Marion can chime in on
this, people that have enough time in their
day to come into some chat or some
live and start hating on people, those are
broken people, man.
Those are people that are alone,
Right? They're hurting. We pray for their healing.
Oh, I got 4 kids. You don't know.
Coffee at this hour?
I got 4 ones. I got 2 little
babies that in the next hour are gonna
be like,
baba,
let's pray to Hajjid.
Baba,
at 2 o'clock in the morning.
And welcome we welcome you, Ria, to the
to the set. And again, this is open
for everybody, Muslims, non Muslims, whoever,
you know, it's not that kind of crowd.
Folks that kinda roll with me, they tend
to be lovers, man, not haters.
So
Iman is often translated, and I want you
to pay attention to this. Iman is often
translated as faith in god,
And this is going to be important in
offering a cadence and helping us sort of,
animate our discussion for next week. Blame the
label, sir, baby. See you, man.
Number 1 is
when you go to Sunday school or you
take
classes, say, as a young person,
you hear the word iman in God,
faith in God, faith in Allah,
faith in the prophet,
faith
in the angels,
but that's not what it means.
And the reason that's very important is because
words have meanings.
And and
and Malik Shabaz,
Malcolm x,
he said that when you understand words, you
change your attitudes, and when you change your
attitudes, you change your actions.
You know? So it's very important. And I
want those who are asking about
and this in the comments box. Hey man,
listen to the lecture, pay attention, Shaitan got
you busy with something else.
You know, if you were in front of
me, you wouldn't do that. If I was
in front of you, I wouldn't do that.
So I like to tell people when you
attend lives on Instagram,
act like you would if you were in
front of the people.
And try to listen and pay attention because
what I'm about to share with you, I
think, is very important and very transformative.
And it will bring us together,
but I love your passion.
And that is that often through Sunday school
and through,
you know, our training as young Muslims and
and teenagers, we're told faith in God. Faith
in God. Faith in the angels. Faith in
this. Faith in that. Faith in that. But
the word
doesn't mean in.
The word
means with.
So if I say in Arabic,
I came
with
Amr.
Amrani, I'm gonna get to you. May Allah
bless you with good health. I promise I
will share duash soon. I see you.
Have a sister who's asking about, you know,
make du'a for good health. 1st, we pray
for her. Everyone say, I mean,
that Allah
grant her a great shifa or whoever she's
worried about needing healing. May Allah heal them.
So let me focus, folks.
So the word is,
but the word b doesn't mean in. And
this is very important if as we
expand
next week our discussion.
That when you say faith in god, you're
limiting the meaning.
It actually means faith with god.
It's an alaka. It's
it's a relationship.
If you say faith in something in in
in our understanding, in Islamic theology, we understand
that to be the acquisition of axiomatic
principles and rules that teach you theology. That's
in.
That's in.
So that means that Islam, if we say
it's in, it frames theology as simply a
cognitive exercise.
So I've learned
iman,
and no doubt that's important.
But when I say with,
that implies a whole another ballgame.
And that's why in, we say
I came with Amr, not in Amr.
Something really beautiful.
Welcome new convert. Hey. I've been in your
shoes. If I say anything you don't understand,
put me in check. Okay, Enzo?
I got you.
So the verse says, those who believe it's
translated, if you look at it, those who
believe in the unseen.
But Al Qadi al Baqir
al Madiki, he says that this bat listen
in Arabic what it's called.
What does
mean in English?
Companionship. From the same word as Sahabi
The same word as Sahabi.
The Sahaba of the prophet.
Sahaba.
So
I believe
with Allah
in the sense of I have this relationship,
this companionship
with my iman.
It's not just
in. It's with my being. And we talk
about the idea of mindfulness,
the idea of presence,
the idea of putting ourselves into
pushing into a situation.
The Quran says you must push into Islam
completely.
So instead of saying,
Robert, I invite you to embrace Islam right
now. We got Robert Benjamin. He said he
asked me to embrace Islam. Hey. I'm I'm
inviting you right now. Welcome, man. Don't delay
the goodness, bro.
Jump in.
So what does it mean?
As I finish quickly, sorry.
Iman
with Allah
implies not only learning
and not only feeling,
but a choice
A choice.
So the choices that I make
are going to be indicative
of the strength of that relationship.
I am the Sahib of iman, and iman
is the Sahib of me.
And if you think about what I just
said,
that's
why Allah says
Quran says very beautifully
If you are thankful to me,
I will increase you this reciprocal relationship.
Allah
So now let's let's take it a step
back quickly.
And the next week will continue.
If we say that Iman is to believe
with Allah,
with the angels,
with the messengers,
with the books,
with the hereafter,
and with the decree, what that implies is
when that
withness runs into contradictions,
I choose what's with Allah.
I choose what's with Allah.
I choose what's with Allah.
And let me give you some examples and
we'll stop.
Of course, it doesn't mean we're with Allah
physically. Allah is beyond creation. He's not part
of creation or in creation. We know that
as Muslims. I mean, no need to talk
about and all that weird stuff.
Allah is transcendent.
But being with Allah means
that if I'm all alone
and I have the opportunity
to do evil,
I realize that I'm with Allah. I choose
what's with Allah.
I choose what's with Allah.
Maybe I'm with some friends. Maybe I'm at
work. Maybe I'm with some people, and there's
no Muslims or nobody around me.
And I remember
Allah is with you wherever you are.
Number 2, how do I
live with the messenger of Allah?
How do I live with the prophet
is that I choose
his sunnah,
and I choose his teachings,
and I follow the guidance
of the prophet
much love to the brothers on the inside,
man. I used to go and actually teach
brothers,
in in in you know, who are part
of the carceral state.
And
was I learned so much from them, man.
You know, the brothers that were there on
the inside,
brother from just came out of prison recently
saying, hamda, I used to benefit.
So how do I believe with the messenger
of Allah?
Is I choose what the prophet taught me.
How do I believe with the angels? I'm
never alone.
The angels
are
with
me.
And if you understand what I'm about to
say, you understand what I'm teaching these people.
We're learning the
Now what we're learning is the.
This is
the.
How do I how do I live a
life to worship Allah as though I see
him even though I don't see him, I
know he sees me, is to frame my
relationship of
companionship.
It's to frame my relationship with
companionship. Here's a question I can give you
an example. Someone said, can all my sins
be forgiven?
In my relationship with Allah, I know that
Allah says whoever
believes
and repents to him
in this relationship,
unique relationship between you and Allah, Allah will
forgive you. That's why we said yesterday,
the majority
of and others, they say that any believer
who truly repents to Allah is forgiven.
This is the strong majority opinion of Muslim,
Sunni theologians in particular.
How do I how do I live with
the Quran?
Is the Quran is my guide?
I live my life according to Quranic teachings.
I align my life with Quran. So now
I'm with Quran.
Now you can appreciate
why Sayyidina Aisha
said, what about Sayid Muhammad salallahu alaihi wa
sallam?
That the prophet sallallahu alaihi wa sallam was
a walking Quran. Why? Because he lives
with the Quran, embodying the Quran.
That's why there were some Sahabi. It took
them more than 50 to 40 years to
finish the Quran.
And in fact,
Khatib al Baghdadi
says about the Sahabi.
He said that there was a Sahabi who
finished the Quran.
He lived in Iraq.
And he was so happy he was euphoric.
And people ask him, you finished the Quran,
but that was so many decades ago.
He said, no. No.
You Allah. He said, no. No. I finished
reading
it decades ago,
but
today, I finished
acting on every command and order
in the Quran.
We nowadays, we think about khatam of Quran
just reciting it. The of
Quran
with their actions.
Subhanallah.
Why? Because with the Quran. With the akhira,
what does it mean to have iman with
the akhira? The choices I make, am I
making a choice
that is going to impact my in the
right way or the wrong way? For example,
injustice.
The prophet
said in a sound hadith related by Imam
Abu Dawood,
that there'll be a person who is so
punished in the grave, he will actually
he will actually grab
the Malaika and say, why are you punishing
me like this? And they will say, you
passed
You passed by oppression, and you didn't stop
it. You didn't act on
your witness
of iman in the hereafter.
That oppression will be oppression in the hereafter.
So when I say I live with the
hereafter, what kind of choices I make when
I go out on Friday night? What kind
of choices I make? When I go out
on Saturday night, what kind of choices I
make? When I'm hanging out with my friends,
what kind of choices do I make? At
work, when I'm doing business, what kind of
choices do I make? Am I making choices
that are aligned with success in the hereafter,
or I'm making choices
that
align with someone that may suffer in the
hereafter. That what it means to
It's very important. That's why one of the
great scholars said, whoever lives like who whoever
will experience Jannah, live like a person of
Jannah in dunya.
And finally is with
what Allah has decreed,
the good and the bad, and we're going
to talk about that next week.
What do we talk about briefly today? We
went over what we're going to talk about
in 2 sessions tonight. We introduced the idea
of a man,
says in will
full see your
he says,
you know, that
is to have faith in your heart. That's
Then we talked about
our understanding of iman is not in, is
with.
To be with our faith, to make the
right choices.
Then we talked about the idea of and
how that lays the foundation for activism and
liberation theology and how we stay resilient
with suffering.
We don't surrender to the suffering. We surrender
to Allah
So I'll stop now. If you have any
questions,
lot of people
here
on TikTok as well
as Instagram. If you have any questions about
the topic,
we'll be happy to take them. Can you
make dua for our youth?
Huda Khalifa, she just passed with
We had an amazing sister, Huda Khalifa, who
died of
leukemia. Inshallah, she will be a according to
the hadith of the prophet
May Allah accept her and raise her status
and forgive her.
If a Muslim is afraid of an abuser
with
a dysregulated nerve dysregulated nervous system and suicidal,
does it mean they are lacking faith? No.
This is something that we'll talk about if
we have time in our seminar over the
winter retreat,
and that is that mental health
challenges and emotional health challenges
have nothing to do with our iman.
Those are tests from Allah
just like people may have other type of
physical challenges or tests.
No one says to someone that has weak
vision, they have weak vision, or they have
problems in their vision, or they have problems
focusing because they have weak.
This is one of the gravest, most irresponsible
things I've ever heard said to people.
And also it actually
inflames
if they're having,
you know,
issues like compulsion,
if they are struggling with issues like depression,
to tell them that all of this is
because they have weak iman just makes their
iman more weak.
So it's the opposite. The best dua, Imran,
for,
removing sicknesses, the dua of the prophet
who used to say,
We ask Allah
to cure you.
The the lord of the the transcendent lord
of the arsh to cure you. And also
the prophet used to say
Right? Look how the prophet make dua for
people say these duas are so simple for
sick people. Yeah. Because sick people, maybe they're
tired.
You give them like a long dua to
say it's hard for them.
You
you you you
have to think about the mercy of Sayedid
Muhammad. Exactly.
Mental health is from trauma. Mental health is
from a host of things, but not because
of weak amen. And in fact, what happens
when we do this,
when we we tell people you are having
these feelings and these thoughts and these ideations
because your were
actually giving the the subject of the trauma
a green light.
Whereas the person that has inflicted trauma in
that way on a person should be held
accountable.
It's like breaking the law or, you know,
something which is illegal. They should be held.
But in that idea, with that way of
thinking,
you're you're giving the the the one who
is the subject of the trauma a green
light, and you're putting the blame
on the object of the trauma. What the
Zionist are doing now?
With Palestinian brothers and sisters, they dehumanize them,
and they degrade them to the point that
they think that allows them to treat them
as
people
that that they're not people.
We'll talk about this, the idea of accountability
in the future. I sometimes think that sin
can be excused, and I struggle to think
of anyone who truly deserves *.
Yeah, Sam. This is a good question, and
and we have to re I'll repeat it
inshallah. Someone can also type it for her.
The dua.
You know, we ask Allah
the Lord, the transcendent Lord to cure you.
The other question someone's asking on TikTok is
sometimes they have trouble believing how can people
go to * forever.
This is a very important
question
that touches even into the idea of,
redemption
within Islamic social justice
or Islamic human justice
movements.
And that is that, of course, we believe
redemption is open to everybody.
But after somebody dies,
Allah
says they will not be judged in a
good way or a bad way
in a a they will not be wronged.
Allah will not oppress or wrong anyone in
the hereafter.
So when they are judged, they are judged
by absolute justice, and that's what it means
to trust Allah.
I trust Allah more than I trust my
own. You know? How could this happen? I
leave it to Allah.
Next lecture, every every every Wednesday, hamdah, at,
like, 10,
11 PM EST
If Robert, if you can DM me, unfortunately,
it's good because there's a lot of questions
and I'm
struggling to keep up with you. But one
thing, just some advice for you as someone
who's seeking, be patient with people, man. People
are teaching. There's a lot of questions.
Right? Let's not make it sort of centered
on just our moment. You're here with a
lot of people, so be patient, bro. We
will take care of you. We'll get to
you inshallah.
Thank you for writing it.
And. If someone can write the English for
her too, like the transliteration,
that will be super amazing.
I didn't see your question. We'll take a
few more questions related to the actual subject.
And if not, we do actually from time
to time open questions as well.
But what do we talk about today? The
idea of faith.
Right?
That a man is understood to be an
affirmation of the heart.
And then we talked about what we believe
in as Muslims. Then we talked about the
idea of belief with not belief in.
And then we talked briefly about a framework
that we're going to address and unpack next
week for dealing with existential crisis, injustice,
sin, problems of the world, evil, pain, sickness,
and suffering, all that we'll tackle next week.
And then a few weeks after that, we
have our winter retreat at my school, which
will be free to everybody,
and we will give also even the text
out that people can use
your son is 13. He wants to join
my classes online. The classes are gonna start
the week of January 16th,
for youth. If he goes to,
join, if he goes to suhayebweb.com,
he can join there.
Suhayebweb.com.
And that's for your whole family. So $9.99
a month for the whole family.
Sarah, I'm sorry. I keep seeing you, but
I'm not seeing,
your question. So my my apology.
Dua for mental health is a beautiful dua
of the prophet
who said,
Oh, Allah, I seek refuge in you from
anxiety and stress.
Oh Allah, seek refuge in you from things
that bother me about the past.
And things that worry me about the future.
It's It's like such a beautiful dua. And
saying the
he said the prophet
would say this dua whenever he felt nervous
or some anxiety or any stress.
It's no problem, Carla. You don't have to
know Arabic. It's all good.
Don't worry. We're all here for you.
Welcome. I feel feel
very comfortable in part part of the community
here, and everyone's very happy. I'm sure to
see her.
And we end,
when Drexel advised me, you know, the yearly
Drexel
the yearly Drexel invite. Right? We have to
make it happen.
May
Allah increase you and bless you,
and we will see all of you next
week. And we do have, like, a open
q and a usually on Sunday evening, so
we'll try to see all of you there
and get to your questions. Robert, again, reach
out to me. I'm a take care of
you,
We end by making a special dua for
all the Muslims, especially this young generation of
generation z,
holding it down, you know, unapologetically
out there demanding justice.
We ask Allah to bless you, to increase
you, we're very proud of you, proud of
your parents.
We pray also that Allah
will alleviate the suffering of the people in
Palestine.
And we pray that Allah will wake the
ummah up and humanity up. There is a
genocide happening. There is a a a live
slaughter happening
that we're watching, and
the world is
is is in ignoring Palestine, ignoring Sudan, ignoring
the laborers,
ignoring
you you can think of,
unfortunately, too many people to list
who are being ignored by a world
that tends not to encourage people towards kindness.
We ask Allah
to alleviate
the challenges and pain and suffering of people
in Palestine. We ask Allah to bless those
who died to accept
to unite them with their children under the
babysitting of saying that Ibrahim alaihi salatu salam.
We pray for our brothers and sisters in
India. Pay attention to what is going on
in India legally in Kashmir
under the Modi regime. Ask Allah to make
us from those who obey him. We ask
Allah to allow us to use this moment
as a means to come back to him.
We ask Allah to accept us and to
forgive us.
We ask Allah to take us by our
hands and guide us and keep us on
the