Suleiman Hani – Faith Essentials Q&A

			So we have some hard hitting questions. I'm not, I'm not gonna lie to you, this is a, you know,
pretty, pretty deep stuff. And I think part of the reason why we are having this discussion is
because obviously, you know, we're Muslims living in this part of the world. And this, you know, in
this, in this lifetime of ours in this in this
		

			in this day, these are things that we have to deal with. These are realities that many of us may
have experienced or seen within ourselves, our own families. So,
		

			before I begin, Sheikh Omar, if you could give just a very quick synopsis of Yaqeen, what exactly is
Yaqeen Institute for those people who are unaware, maybe some people are not familiar with Yaqeen.
Institute, if you can give a very quick synopsis as to what Yaquina is, and what the mission of what
the organization is behind, you're doing? Sure. So somebody coming from Saudi gazzarri One, I think
was set out, we're we're all you guys at noon,
		

			half of you were missing, they were here, the lights were darker that time. Now you can see more of
them. So European Institute for Islamic research is a nonprofit research institute that was formed
Alhamdulillah, three years ago. And the idea was that with the constant bombardment that we get from
the Islamophobic, Think Tank industry, and a lot of people don't really recognize how incredibly
large well funded well oiled that machine is that continues to render us into a consistent disaster.
recognizing all of that money that's been poured into the Islamophobic industry, we needed to have a
response, but a response that focuses first and foremost on us being able to challenge it. And when
		

			I say us, not necessarily the leaders of the community, but each and every single young Muslim,
that's in a deeply hostile environment that's only getting more hostile, being able to challenge it.
When you have an attack on your religion all the time, you have three things that happen as a result
of that, at the policy level. Bad policy is what leads Muslims to constantly be in all of this
disaster, both globally and domestically. When you dehumanize Muslims and demonize Islam
consistently. This is what you get the reports of the oil who are Muslims, and the socially
acceptable legalized discrimination against Muslims here in the United States. And then you have
		

			narrative, which is media, right. And so the talking heads about Islam are never actually authentic
to Islam. And that penetrates every layer of society. So narrative around you becomes deeply
disturbing. And so the third one is identity. young Muslims themselves have absolutely no way to
deal with all of this bombardments, and they constantly feel under attack. And so we focus on the
narrative and identity parts. And narrative means that we produce research on our side and
Hamdulillah, with academics and Islamic scholars that address the toughest issues about Islam, but
move beyond those tough issues that have been caused, or doubts that have been caused or induced
		

			because of the environment to issues of belief. So moving from Islam is acceptable to Islam is true,
because ultimately, we don't just want people to see our religion as acceptable, we believe our
religion is true. So going from doubt to conviction, instilling belief in our hearts, and the third
one is contribution. What Islam does, Islam is exceptional. So going from Islam as acceptable to
Islam, as true to Islam is exceptional, retelling our history or re rediscovering our history in a
way that's empowering. And that shows that Islam can be conversant with the world around us today,
and can have deep conversation with the ethical dilemmas that we have today and is a part in sha
		

			Allah Tala of crafting a better future for humanity. So talking about Islam, past, present, future.
When we do that, we channel that research to Google SEO results, search engine optimization, the CNN
's of the world and mainstream audience, media, the places where big discussions are happening about
Islam, whether it's Policy Institute's or otherwise, we funnel all of that research over there, and
then we bring it back home to us. For young Muslims ourselves, we have conviction circles.
Conviction circles are meant to be study groups where people can study this, this material in sha
Allah to Allah, for free, everything we do at home that lasts for free at 15. And you can study this
		

			material in sha Allah Tada as an MSA group as a young Muslims group as a mass youth group as an
unprofitable Kabbalah whatever it is, but you study this material in sha Allah to Allah with fully
facilitated through discussion questions and all types of other things. We're launching a new
product and two weeks in shot Latina called the team conversations, which is another form of group
discussion. It
		

			If you have the clean app, all of you should download the Clean app if you don't, we're beta testing
something called the Athena Academy right now. And the opinion Academy is like a Khan Academy style
study of all of our content in sha Allah Tada and small one minute videos, and it tracks your
progress on each subject. And you can form groups and teams in sha Allah Tiana. And then finally now
high school curriculum and Islamic school curriculum and Sunday school curriculum. We'll be having a
webinar on December 5, we've piloted that and hamdulillah in so many different ways, Inshallah, you
know, across the country, 20 schools piloted that program, and now inshallah Tao will be able to
		

			actually launch it for the community full force. And so what that means is we want to empower the
institutions, the messages, the schools, the MSA is that Maghrib copy does all of these to study
this content in a way that's deeply empowering and sha Allah to Allah. And then they take back the
narrative organically so when we produce confident Muslims that really believe in their religion and
that know how to interact with the environment around them with their religion, then be the nominee
Tada we begin to shift the narrative and more more importantly, we preserve the religion in our
hearts and participate with our religion, through our limbs and through what Allah subhanaw taala
		

			has given to us. So in whatever way that you are, interact with your teen, individually or as an
institution in sha Allah Tala. Or if you want to form a conviction circle or Yaqeen conversations,
which we launching inshallah Tada shortly, then please do Inshallah, because this is not going to
lock it in and share. And I think that you're answering and you're dealing with a lot of the very
tough questions that many Muslim youth or teenagers are asking one question that we kind of get
asked that we hear about quite frequently. And it's an it's a growing trend, you know,
unfortunately, is why do people leave religion? I know through Yaqeen you have done some research
		

			and there's, you know, kind of statistics to back up your work, but can you give us an insight as to
why do people in this day and age Muslim or even maybe non Muslim, why do people end up leaving
their faith altogether? So there are numerous reasons, some are personal, some are intellectual,
some are moral conflict. There are so many different reasons why people choose to leave religion
ultimately. For one you cannot divorce how you feel about your religion, and what's being said about
it everywhere around you. And subhanAllah. If we look at the Gambia, if we look at the prophets of
Allah, Musa Ali his Saddam's people kept on demanding him, to show him, show them Allah and Musa
		

			alayhis salam when he had his private moment with Allah subhanaw taala What did he ask Allah? He
asked Allah if he could see him. Ibrahim ani has set up his people or he was asked at an EKG or he
was asked, or
		

			he was asked to show how Allah gives life to the debt. And Ibrahim it has Salam who argued
eloquently right.
		

			fit in the La Jolla TV show MC and Mr. Fat TV Hamad Al Mohler for Boutella the kuffaar unsuited,
baka Ibrahim or Islam was able to make his articulate argument for vulnerable Hemara Islam had his
private moment with Allah subhanaw taala Eddie Nikkei for Tokyo Motor pilot olm Tubman, Father Bella
will lock in the Atma, in Colby. He asked Allah subhanaw taala to show him how he gives life to the
dead. He said, Don't you believe he said yes, but so that my heart can be at ease, meaning he did
not have doubts, he had certainty. But he wanted to grow that certainty. The point is, is that we
can't, we cannot divorce ourselves from our environment. When things are being said all the time,
		

			about our religion, we're going to internalize those things in some capacity. So that's one way
obviously internalizing the bigotry around us. And Al Hajj Malik el Shabazz, Malcolm X Rahim, Allah,
His greatest intervention to the civil rights movement was that he saw the greatest casualty of anti
black racism being black consciousness in America, you know, when you put a white doll and a black
doll in front of a young black child, and the young black child themselves will associate all
elements of beauty and things of that sort with the white doll and all elements, you know, that are
negative with the black doll, that's internalized bigotry. And we have to think about that with all
		

			forms of bigotry. So we have to clear that stuff out, purge it from inside of ourselves. Now, the
you also have the intellectual things, some people just have intellectual conflict. However, usually
the intellectual comes out of or the intellectual crisis is induced by a personal crisis. So similar
to how you cannot divorce how you feel about faith from how everyone else is talking about it around
you. You also cannot divorce your mind from your heart, your feelings and your experiences from your
knowledge. And so if you have a deeply personal, if you have a deep personal crisis, or something
happens to you, that causes your worldview to shift than religion is going to be included in your
		

			worldview. And if you find a validator for that trigger, then you're gonna go down that you're gonna
go you're bound to go down a very dark path. So I'll give you an
		

			Example. You know, psychologically, we interact with God as authority, the way that we've interacted
with authority our entire lives. So if authority in your life was disciplinary and harsh, it's
natural that you'll start to see God in that light too, because he's presented to you as authority.
We interact with, you know, these, this constant environment around us of Islam, as misogynistic,
and Islam, as you know, hates women and things of that sort. If a young Muslim sister walks into a
masjid and has an experience where she feels like she's being treated,
		

			you know, in a certain way, because she's a woman that can validate the entire baggage of what's
being said about Islam and women, right, all of it suddenly becomes an intellectual crisis. So how
do we start to fight this? Obviously, you've got to answer the intellectual concerns that happen.
They're consequential, but still, you have to have intellectual answers. Allah's contact causes us
to use the intellect, but then you have to deeply anchor the spiritual and the personal. And so
there, you know, if you anchor the spiritual and the personal, then it can help you when those
natural questions start to arise. And so just as we're studying doubt, and you know, we're the first
		

			Muslim organization to do qualitative and quantitative studies on doubt in the Muslim community,
we're also going to be doing studies on conviction. What keeps someone as into Islam? What keeps
someone believing? What, what what allows for a person to both preserve and participate with their
faith not feel at odds with their identity? How do you solve the moral, the spiritual, the personal
and the intellectual? Because we also have to study that using our tradition, and also using the
studies that are available to us today in Shaolin. If they're not available to us, we have to do
those studies, because that's what our number one concern has to be.
		

			Wow, there's a lot there a lot to digest. And I think that
		

			of course, there are many reasons why someone might leave their faith. But there are also
		

			many reasons that are many things that keep people away from faith. One of the things that I've
noticed is that a lot of times people, atheists, or otherwise may have this interpretation of Islam,
or religion where they think that you know, religion is violence. They believe that Allah subhanaw
taala might be violent in that regard as well. You know, how can you love a God that is violent,
that, you know, allows harm to go to people allows floods and different types of natural disasters
to occur? Shakes really, man? Can you give us some insight as to why people have, you know, faith or
non faith or no faith at all, I should say, why do they claim that religion is violence? Why is that
		

			part of their rhetoric?
		

			The first thing that I'll say is that anyone who has a rudimentary study of religion and its
intertwine nature, with human experience with society with the world, you come to the realization
very quickly that all human culture is embedded in religion and religious religion is embedded in
all human culture. And so the idea of separating religion, from everything else as a study is a very
recent modern trend. In in the West, there wasn't previously this notion that you can
compartmentalize religion studied alone and claimed that religion itself is inherently violent. And
it's interesting because you have a number of scholars and academics who addressed this the myth of
		

			religious violence. There's an article I actually gave a lecture on this just a few weeks ago here
in Michigan, there's an article called does religion cause violence by William Cavanaugh, Catholic
professor, this was posted in the Harvard Divinity bulletin, I really recommend anyone who is
interested in the topic, look into it, inshallah. So he addresses this, what it's called, he
addresses the classical liberal myth, the idea that religion itself is inherently violent, has no
basis in reality. And the opposite can also be observed. That if you look at secularism, the modern
50 years, 70 years, 100 years of secular rule in some countries, we find that some of the worst
		

			atrocities in the world took place in the last 100 years, world wars one and two, had a combined
casualty of 85 to 100 million people. And that was not fought for religious reasons, quote, unquote.
And so when we look at what's happening with secular values as well, we see that it's not about the
value system alone. It's also about the people behind it. The justifications for it, can people
claim to commit violence in the name of religion? Yes, but does that mean the religion itself is
violence? No. And so when people become angry with religion or trying to justify their connection
with God or the connection with religious practice, this is one of those claims that continuously
		

			bring up while ignoring what the the myth that they're overseeing the myth is that secularism is
modern.
		

			It is intelligent, it is peaceful. And religion. This is the myth religion is archaic and backward
and violent. So when someone on the receiving end of colonialism is receiving violence or being
occupied or being attacked, their reaction is seen as what is seen as this religious barbaric
reaction. Whereas the one who's actually attacking through the lens of or the avenue of secular
values, peace, modernism, the intellectual state of the world today, they're seen as what they're
seen as superior. But in reality, when we look at what's happening, not just with colonialism, when
we look at what's happening all around the world, we see that secularism is not solving the issue of
		

			violence. And if anything, anyone who studies religion knows, anyone who's studied religion knows
that the solution to violence in the world is religion. You cannot eliminate violence from the world
without religion, and more specifically for us without Islamic Maxim's and so this is a myth that's
constantly been debunked from the 17th 18th 19th centuries onward. And it's still something that
people bring up. But usually, when somebody brings this up in in a debate or an argument, an online
		

			trolling session, you realize very quickly that they don't really know what they're talking about.
Well, Lohana
		

			Do you want to add something? Chicama? Yeah, I think so. We also we have a paper at European called
forever on trial, Assam and in charge of violence hambulance, it also kind of goes along the same
track. But you see, to your question, to your point here. If
		

			when you when you talk about suffering and violence and those types of things, the personal
experience, a lot of times people will come up and they will start to question why God, when they
feel like God was unfair to them, not necessarily that God was unfair to the world. And there's
something to be said about that as well, the individual the individualistic approach to life where
as long as Life has been good to me, then I'm okay with whatever is being fed to me. But as soon as
my life gets shook a little bit, then suddenly, I'm going to question everything that's been given
to me. And I'm going to seek the most convenient, most comforting way out of this dilemma of mine,
		

			so that I can continue to be in a position where I feel like life gives me what I want. And so
hearing about tragedy, human tragedy and catastrophe all over the world, I look away from it,
because I don't want to, it's such an inconvenient fact. And maybe I'll post something online about
it or say something here or there about it. But that's not really going to cause a major faith shake
up for me. But then I don't get into medical school, or I don't get the person that I wanted to get
when I went to pursue that person in marriage, or I had, you know, some sort of, you know, I got
into a car accident or Had something happened to me, then suddenly, why is God evil? Why is God
		

			doing this? Why this and then all the other stuff is sort of brought in a supplementary evidence,
but at the end of the day, it's the personal, right, like, I feel hurt. God shouldn't have hurt me,
I was a good person. So why is this happening? And then why does God hurt other people and so you
just kind of the reality is not that you are trying to come to an intellectual reasoning of pain.
The reality is that you're throwing your I don't want to say you're throwing a tantrum, because I
could diminish a person in pain, but you're in pain. And you are,
		

			you know, you're you're demonstrating how that pain is feeling, in a way that's causing you to throw
everything else up now for debate and to put everything else in shambles, because internally, you
feel like you're in shambles. And so it's important for people to put that in perspective, if
someone was violent to me, and they used Islam, particularly to abuse me. Now, let me get very real
here, if I was in an abusive marriage, and my spouse used the religion to abuse me, that has the
potential to shake my values and how I view faith far more than a bunch of terrorists doing things
in the name of Islam. Maybe for the narrative, when you're responding to the stuff in the media, you
		

			know, you point to the obvious hypocrisy, because by the way, most Muslims will float this, it's
just Muslims that do this. It's not Islam, instead of saying that say that the majority of terrorism
in the world is not done by Muslims, which is just objective facts. So you, you point to studies,
but all of that point, point being that when it's personal, if someone abused me, using religion,
that's going to have a far more devastating effect on me and how I view religion and so it's
important for us to really reclaim it at that point for ourselves. And that's where suffering and
evil and violence and things of that sort becomes very, you know, becomes very much so a spiritual
		

			pursuit, trying to come to terms with that, rather than an emotional one rather than than merely an
intellectual and it's it's both dishonest and ineffective to reduce it at that point, or to relegate
it to an intellectual crisis. I think
		

			One thing that I've seen happen now more frequently, is a lot of times
		

			people begin to question the sources or the source texts of Islam. You have people who are
questioning, you know and Hadith already are under attack left, right and center people will feel
like oh, how do we know if this is real? It's really authentic or not or
		

			they they are in this habit sometimes of picking and choosing the Islamic verdicts or the rulings or
the procedure of how we understand Islam. What can we say to them? I'm asking Sheikh Suleyman Hani.
What can we say to people who
		

			have questions with Islamic sources? They sometimes are not confident or they don't, you know, I'm
not sure if I'm phrasing it properly, but they're willing to bend or conveniently take from certain
books and not from others to appease their own desires, or appease, you know, whatever agenda they
have. What do we say to those people? And how do we encourage them to take Islam as a whole to
submit to Las Panatela in Hall
		

			to sackcloth hidden? It's interesting you asked about source texts because I think one of the most
important things we can study that grounds us in Islam, regardless of the crises we experience, is
knowing the Quran properly knowing Jazel Quran knowing why and how clearly to demonstrate and
articulate that the Quran is from Allah subhanho wa taala. So we take it in its entirety, and it
does not require blind faith. Anyone who studies Jazel Quran just objectively and sincerely sees
that, even rationally, there is no explanation whatsoever for this source text to exist in our
world, except that it came from God. And this is extremely important, why we've dealt with so many
		

			Muslims who were on the verge of leaving Islam as well as atheists and agnostics who came to Islam.
And the only thing that grounded some of them the only thing that brought into Islam, some of them,
of course, with the will of Allah was the study of Joseph Quran. And this is the final mark is of
the Prophet sallallahu alayhi wa sallam. This is the lasting miracle this is the speech of Allah. So
studying in our Jasmine Quran as a foundational source text grounds us even when other things become
difficult, even when you're going through adversity, it becomes difficult for a person to say in
that one moment of hardship, all of my foundation is gone. Why? Because we've studied, we've learned
		

			why this foundation is so strong, and it's rooted deep into our hearts. I don't know if this this
question was intentionally asked, but I'm actually working on a long term series for your clean
Institute 12 articles or so Inshallah, on our Joseph Quran. And so related to the question that
Boone is asking, we are really required to put in the effort, the first step to learn as much as we
can about these foundations so that later on when things get difficult, our roots are strong, we're
not easily moved around that tree, the tree of law and the law is not shaking so quickly. And that
starts with the source text that starts with knowing who is Allah that starts with distinguishing
		

			between Allah's love and Allah's will. So to add on to what Sheikh Ahmad was saying, when we were at
Hajj last year, there were two brothers in Armenia camp, because you have a lot of time in MENA, you
tend to overhear a lot of conversations. So you had two brothers and Mina, just talking out loud,
and I heard what they were saying one of them said, I can't explain or understand. And this is
shaking my faith, why Allah is allowing so many innocent children to die. He said, I've asked so
many people and just does not make sense to me. Because if these tsunamis in these disasters, and
these illnesses are causing them to die, clearly Allah does not love them. Another person said, Well
		

			Allah willed it. So therefore He must want it. And I generally will not, you know, intrude or jumped
into a conversation with strangers, but I said, Do you guys mind said I like them. I heard you
speaking and it's just a quick two cents. There's a huge distinction between Allah's love for
something and Allah's permitting of something to happen. For example, if we were to ask right now a
very easy question, Does Allah subhanaw taala love for people to hurt one another? Yes or no? No,
absolutely not. Does Allah subhanaw taala for people to disbelieve, yes or no, of course not, but
Allah permitted it to happen. So we have to distinguish between the two because when we ourselves go
		

			through hardship, sometimes the quickest attack of shaitan is in that first moment when we're
vulnerable. And so a person will think Allah does not love me, there's distance between me and God.
So that distinction we keep in mind why because when we're going through hardship, and we realize
that Allah subhanaw taala is testing me or there's another reason for this happening, a wisdom known
to Allah subhanho wa taala. Allah is Allah, Allah Azza Rahman r Rahim and so on and so forth, and
allows us Inshallah, to stay grounded and also to look at things from a different perspective. And
so this is something important to keep in mind as we talk about source text one Mahan
		

			Yeah, I mean, I think adding on to this, this idea Subhanallah I, you've got to, I think the key
word that was was just a man just mentioned is foundation.
		

			Having a strong foundation. I want you to just take a step back,
		

			because you'll hear about bias and you have studies on bias and we're all inherently biased.
		

			that's motivated cognition. So when you read something, if you're looking for something, you're
gonna read it into the text no matter what it is, right? So if you're cherry picking, you will find
the you can cherry pick even with God's word. And you can use motivated cognition even with God's
word. So if you're looking for something and you want to read it in there, you can read it into
that. So how do we protect ourselves from this? And I think that you know, what's happened to us is
that we always approach Islam with the exceptions. And so this hadith is problematic. Oh my God, I
need this hadith to not be right. I don't want to know what it really means. I just need to have
		

			Okay, well, it seems authentic. Well, I need to uproot the entire concept of authentic hadith
because I can't have this hadith be right, because I can't understand it. How do you take a step
back from all of this two things number one, centering the Quran in your life as Allah subhanho wa
Taala decreed the Quran to be in your life. Allah did not put the Quran in your life as a story book
or as as a book as a reference for you, Allah says, are solely as a reference, Allah Subhana Allah
Allah gave it to you to recite and to make it a part of your life. If you're reading the Quran, and
you've experienced the sweetness of reading the Quran with contemplation reflecting with it, drawing
		

			from the stories of use of it his stamina, you Barney has Saddam and all of these beautiful thing if
you're interacting with the Quran at that level,
		

			then you've developed a relationship with the Quran. The same thing with the Prophet sallallahu
alayhi wa sallam, you need to learn the seed of the Prophet sallallahu alayhi wa sallam to see the
Sunnah in light of the Sierra.
		

			If you are introduced to a person, think about out of context, if you're introduced to a person
through a set of words that are given to you,
		

			because they are supposedly objectionable to your way of thinking, then of course, you're going to
see them in a negative light, you're approaching them from a negative perspective. But if you center
the profit slice on him, as a person, learn about his character, learn about his o'clock, see the
prophets lie some for who he was the body of the Sierra, and then establish that relationship and
that connection with the Prophet sallallahu alayhi wa sallam, then when a hadith doesn't sound,
right, either, it's, it might not be right at all, or I'm not understanding it right. And I can
approach it within the larger body of the Prophet SAW Islam as a person, not through the exception.
		

			So there's a foundation of with the Quran, the foundation of the Quran in my life as a book that is
recited and that guides me in that heals me, the foundation of the Sierra, and the Sunnah being
practiced in my life, so that if a hadith seems out of place, I approach it with that entire
foundation with that context. And then here's where I really want to bring it to the spiritual part
of this.
		

			No intellectual pursuits, can replace the beauty of Do
		

			you understand, like sitting with Allah for an hour, and I don't care how much you read, you're not
going to fill your heart in any way that's going to compensate for that. That's the spiritual anchor
of faith. You've got to have that deeply personal relationship with Allah, so that you stop
interacting with Allah and the prophets lie some as concepts. But instead, as a god, that is not
just an existence, but a God that I communicate with, and a God that I, that I that I felt that
relationship with. And then when the prophets lie, some, not just the some, you know, quotes.com
thing, but actually, as a human being who sets a standard of excellence and everything in the body
		

			of his work. And that's what he's represented for 1400 years. That's what it means to have that
essential foundation, to ground yourself in the faith and have the foundations and the last thing on
this because I want to talk about suffering in particular.
		

			In this day and age, there's an overload,
		

			of exposure to suffering.
		

			You can look away from it. And you can pretend that it's not there. And you can even throw it all on
God and blame God for it. You know, one of the most powerful things that I've heard is that I wanted
to ask God, why he allows for death and destruction and sickness and illness and hardship. But I was
afraid he might ask me the same question. If God throws it back at me, Well, what did you do with
your capacity? What stopped you? And the reality is that a lot of times we look away. Now we look
away sometimes we say because I can't take it. I can't take seeing the suffering. The Prophet
sallallahu Sallam taught us something very, very profound and powerful. And I want you to really
		

			learn this lesson. Well. If you engage suffering, with the intention to heal it, and you put
yourself and you decide that you are going to be a part, a vehicle of Allah's mercy in this world.
Instead of talking about these concepts of mercy and suffering and leaving it there, you have
decided that you're going to take on the role of being a vehicle Allah chooses you to be a vehicle
of his llama and the lion
		

			lives of other people.
		

			And you decide to interact with all of those different spaces. You know what Allah subhanaw taala
will do for you, He will build and expand your capacity. He'll build in, your capacity expands
because when Ebola while the Allahu Tada and who said that a man can complain to the prophets is
about the harshness of his heart, the prophets like some told them to be in proximity or somnium. So
how to save your team to be in proximity to the orphan and things of that sort that expands the
capacity of the heart, it expands you, it gives you more capacity. If you engage the hardship around
you with the intention of being a part of the productive, alleviating of that hardship, then you
		

			know what you're going to find, you're going to not only find a purpose and a meaning in life that's
beyond you, you're going to find that you're not going to be shaken as much with your own personal
difficulties and your own personal pursuits. Because
		

			the first step, I think, to getting close to Allah Subhana Allah to Allah, you know, Imam Shafi
Rahim Allah said that the knifes the ego, the self is a hijab between a person and Allah subhanaw
taala,
		

			you need to come to terms that the world is bigger than you.
		

			The world is bigger than me. And the one who created the world is bigger than the world. And the
purpose that I have in this life is not just to satisfy or come to terms or find a convenient way of
thinking that allows me to live a life that's most comfortable for myself. But that, look, I really
have a purpose here. It's a limited time, and I have a purpose here. And Allah subhanaw taala
expects me to work with that purpose. If you engage suffering with the intention of healing, it's,
that doesn't mean that you can't, there's caregiver PTSD. And there's there all sorts of things that
the caregiver needs to do, but you can build capacity through through through dealing with those
		

			things. And subhanAllah I mean, I just gave a football about this a few weeks ago, or a month ago,
		

			this idea that when people engage charity, when they engage religion these days, it's to the extent
that it makes me feel good about myself. Religion is a component that can or can't, may or may not
fulfill the the necessary aptitude for meaning I need to have meaning, right, so I'll find religion,
and I'll fit it in there to where it gives me the spiritual. And you know, that fulfillment to that
extent, a person who approaches religion that way also approaches charity, that way, you know why?
Because you engage charity only to the extent that it makes you feel like a good person, not to the
extent that it's actually needed for that cause.
		

			And so I need to feel good about myself. So let me go and serve a sandwich to a homeless person, I
feel great now.
		

			But the prophets lie, some of them would walk you MC morality, when miskeen way up, de la Holman,
hija would walk hold someone's hand until he fulfilled the cause until he got them to where they
need it to be. You see, you engage it to the point that's necessary for that cause, not necessary
just to make you feel good about yourself. And so this is the importance of us became becoming, you
cannot separate our idea of completeness and our EBA and our completeness and admire completeness
and service, those two things go hand in hand, and they start from a place of the world is bigger
than me, purpose is bigger than me, studying the foundation then for what that means, and then act
		

			within that scope that Allah subhanaw taala gave to you. And if you find meaning and work with
meaning, then those little things that come at you something or those big things that come at you,
they might, they might cause you to bend but you don't break because you are actively working with
an ABA and service with that meaning that's deeply rooted in the heart and you're already seeing
that tree growing. And so when someone comes to you and says that tree of faith doesn't exist,
you're like I'm living it I don't know what you're talking about. I'm living it you can throw all
your intellectual you can stay in your, you know, in your, in your in your chat rooms and Reddit
		

			forums, I'm living that tree of faith. So you're not going to uproot and tell me that it's not real,
it is an essential part it is who I am. And so you can fight that all off and that's the spiritual
anchor of faith is not going to look at and chef and for both of our speakers, if you could just
give people a URL where can they find out more about Yaqeen Institute? How do they get online and
find out more about what it is Yukina has to offer? So I'm going to ask you guys to pull out your
phones and download the app the app it's free and hamdulillah everything that we've no one pulled
out their phone that's okay. I'm assuming you already have the app y'all have flip phones y'all have
		

			Oh yeah. Mashallah. Yeah, people old school of asceticism, so it's Yaqeen institute.org. Or again
download the app and Charlottetown again all of the content is there for the benefit of everyone and
if you have a community where you can start a conviction circle or start or bring the curriculum to
your schools in sha Allah Tiana or use the tool kits, whatever it is within a time please do use it
at you know amongst your groups inshallah Tata in your instance.
		

			questions and let us know how we can get better in sha Allah to Allah for you. So I'm looking good
both round of applause. Thank you very much for your time. We appreciate it.