Faith Essentials Q&A

Suleiman Hani


Channel: Suleiman Hani

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Episode Notes

with Shaykh Omar Suleiman

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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

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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,

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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,

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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

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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,

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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

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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

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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

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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,

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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

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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.

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

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

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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

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part of their rhetoric?

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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

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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

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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

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

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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

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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

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

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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

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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,

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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

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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,

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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

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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

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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

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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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.

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

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

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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

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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

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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,

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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.

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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,

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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.

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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.

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No intellectual pursuits, can replace the beauty of Do

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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, thing, but actually, as a human being who sets a standard of excellence and everything in the body

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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.

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

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of exposure to suffering.

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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

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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

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lives of other people.

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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

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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

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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,

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

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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

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

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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.

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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.

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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

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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

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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

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Oh yeah. Mashallah. Yeah, people old school of asceticism, so it's Yaqeen 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.

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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.