The Islamic Approach to Suicide: Finding Hope in Darkness

Episode Transcript
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Speaker 1 (00:00):
Hamza, please share this principle with every single
one in the world that in Islamthere is nothing called.

Speaker 2 (00:09):
But what you've just done, sheikh, because you've
answered all the questions andthe reason you've done it,
because it's so powerful youhave shown that if we have the
correct For him.

Speaker 1 (00:19):
why does he need to live after that?
All of these years he waslooking after them and when they
became very beautiful,promising children, all of a
sudden they were killed WithIman.
We need some tools to helppeople to handle the pain.
That's why I'll tell you asecret, hamza.
We, as an Ummah, were createdto lead, not to be led.

Speaker 2 (00:47):
On Guard is not just a podcast.
It's a call to conscience Bornfrom the heart of Islam 21c.
It stands as a shield for theUmmah and a voice for truth in
times of confusion and crisis.
Each episode brings togethercourageous voices and profound
insights.
Each episode brings togethercourageous voices and profound
insights, spotlighting Islam21C's campaigns and the causes

(01:10):
that matter most to ourcommunity.
In this powerful episode, drSheikh Haitham Al-Haddad, a
jurist at the Islamic Council,shares timeless principles and
invaluable insights drawn fromhis extensive experience
addressing the critical issuesof suicide, ideation and
hopelessness.
This episode is anchored aroundthe themes of our new campaign

(01:32):
Hold On.
As-salamu alaykum warahmatullahi wa barakatuh Shaykh
Wa alaykum as-salam warahmatullahi wa barakatuh.
How are you?

Speaker 1 (01:38):
Hamza masha'Allah, how are you?

Speaker 2 (01:40):
I'm always well when I see you.
Rizak, allah khair.

Speaker 1 (01:46):
Always.
Alhamdulillah, this is out ofyour goodness.

Speaker 2 (01:48):
Mashallah, no, no, no , it's.
You know, maybe it's the hadithof the Prophet, when he said
Al-mu'minu, miratul mu'min.

Speaker 1 (01:53):
The believer is a mirror of another believer, so
positivity reflects onto me andso on, and so forth.
Ya Allah accept from us Ameen,and so on and so forth.
Yeah, I like to have to from us.
I mean I mean yeah.

Speaker 2 (02:04):
So we're going to be talking about a very serious and
deep topic, which is the topicof suicide and the topic of
suicide ideation, thinking aboutsuicide and also despair and
having a sense of hopelessness.
Yeah, notwithstanding themedical staff, notwithstanding

(02:25):
all of those particular issues,we're going to zoom in on the
Islamic, spiritual, theological,conceptual, principled approach
.
What does the Quran and Sunnahsay about these things?
I have a set of questions foryou.
But before we start thosequestions, it's important for
everyone to know that beingreligious, specifically being
Muslim, is actually a very goodbarrier.

(02:47):
It's a buffer against mentaldistress.
Even in the academic Westernliterature they talk about that.
Religiosity is a buffer againstsuicide, a buffer against
mental distress and so on and soforth.
And even in the UK, amongst thereligions, the Muslims have the
lowest rate of suicide for menit's around 5.16 per hundred

(03:08):
thousand and for women it's less, around two nevertheless, it's
still a Muslim world?

Speaker 1 (03:15):
I guess it is the course, absolutely and.

Speaker 2 (03:17):
But the issue here is it's still too much.
One is too much right, yeah,but I think now, generally,
there is a kind of trend or afeeling amongst our communities
in the UK, maybe in the West,that because of liberalism,
because of Western ideology, ifyou like, what has happened, or

(03:40):
even individualism and atomism,even individualism and atomism,
what has happened, is a lot ofyoung muslims and even slightly
older muslims, they aresuffering from thinking about
suicide.
Yeah, a sense of hopelessness, asense of yeah, despair yeah,
and you know you could speak toanyone in the community and you

(04:00):
know this better than most thatsomeone knows someone who
thought about suicide or someoneknows someone who's had mental
distress or they're in a stateof despair or hopelessness.
And yet we have a very richtradition.
The Dean is so powerful to giveus the essential tools to
actually deal with this.
So it's a very, very, veryimportant campaign that we have

(04:20):
as Islam 21C, which is calledHold On, which is aimed at
providing those tools andempowering the community so the
individuals and the communitycan work together so we could
prevent suicide ideation,thinking about suicide, prevent
people from committing suicideand also helping people with a

(04:41):
sense of hopelessness anddespair.
In actual fact, it's serious,these mental issues, Even du'at
sometimes who are?
on the forefront of the dawahsometimes suffer from this type
of mental distress, so I want tohear from you.
So I've got a bunch ofquestions for you.
So the first question is andyou're more than welcome to push

(05:02):
back at me and say I don't likeyour question, give me another
question.
And you're more than welcome topush back at me and say I don't
like your question.

Speaker 1 (05:07):
Give me another question.
Yeah, you don't need, I don'tneed your permission to tell me,
I will do it anyway.

Speaker 2 (05:13):
Of course you will.
So the first question is thatobviously suicide is a deeply
painful topic, both socially,theologically, individually.
So how does Islam, through theQuran and the Sunnah, frame the
sanctity of life and the gravityof the issue of suicide?
So let's start generally fromthat perspective.

Speaker 1 (05:33):
Yeah, okay.
Bismillahirrahmanirrahim,alhamdulillah, was-salatu
wa-salaam ala rasulillah, firstof all, you know this discussion
about suicide.
I want everyone to benefit fromit, not those who have those
thoughts.
I want the entire Muslimcommunity to benefit from it,

(05:54):
because it is as you said.
It is linked to mental distressand mental problems.
And you know, they said now infact, I was speaking to a
psychiatrist a few days ago andhe said I said to him they said
in 2030, one out of five willhave a mental problem.

(06:18):
He said, in fact, now we haveit Now, so it is a huge problem.
And they said it is.
You know, cancer, heartproblems and mental problems are
the top three.

Speaker 2 (06:34):
Yeah anyway.

Speaker 1 (06:36):
so we want the entire Muslim community to benefit
from it in order to deal withother related mental challenges,
and we also want the Muslimcommunity to benefit from it in
order to help the non-Muslimcommunity.

Speaker 2 (06:54):
Absolutely.

Speaker 1 (06:55):
Because remember that we are here as Muslims not to
benefit ourselves.
We are here to benefit theentire humanity.
We are the bearer of light, ofthe light of Allah, and Allah
says Allah is the light ofheavens and earth, and Allah

(07:15):
says so, we carry the light ofAllah, and so on.
There are so many verses thatconfirm this.
And on the other side, we arethe best of nation because we
enjoy the good and forbid theevil.
So we have a duty towards oursociety here and of, of course,

(07:45):
our community, our communityfirst, and then the society at
large, and this is part of ourvision as Muslims in the UK.
We want to come across as arole model for other communities
.
So we need, once we protectourselves from this and once we
are able to provide them withsolutions, then, inshallah, that

(08:09):
will be beneficial.
Last point I would like to sayis that you know, it is very
unfortunate that Muslims are notreflecting the richness of the
Qur'an and Sunnah and theirheritage in humanities, social

(08:32):
sciences yeah, especially inhumanities, social sciences.
The Qur'an is full of sociology, anthropology, social sciences,
humanities.
We are unable to discover thoseand present it to the whole
world.
And now I appeal always to theyounger generation and you are

(08:55):
though you are not very young,but you are younger than me.
Okay, to start really producesolutions for the problems.
Start really produce solutionsfor the problems the entire
humanity is facing, inhumanities and in social
sciences, or problems related tohumanism and social sciences.

(09:16):
I want Muslims to participateactively in presenting academic
solutions, intellectualsolutions, all types of forms,
solutions in all types of forms.
Now, once we talk about this,we need first of all to

(09:37):
understand a very important, see, two important principles.
Yeah, two important principles.
The first principle is yeah,this life is created as a test,
so it is meant to be difficult,it is meant to have challenges.
Yes, see, hamza, this is for us, we take it for granted, but

(10:04):
sometimes we don't have deepbelief in it, and many people
they listen to it, many Muslimsthey listen to it and say yes,
yes, yes, but they don't knowhow deep, intellectually, that
statement is that Allah createdthis life as a test, and one of

(10:26):
the highest aims and objectivesof Sharia is testing people.
Allah says خَلَقَ الْمَوْتَوَالْحَيَاةَ لِيَبْلُوَكُمْ.
He created death and life inorder to test you.
So he created us to test us.
Allah also says إِنَّاجَامْعَلْنَا مَعَلَىٰ الْأَرْضِ

(10:48):
زِينَةً لَهَا, لِنَبْلُوَهُمْ,أَيُّهُمْ أَحْسَنُوا عَمَلًا.
We created this life, wedecorated it to test them.
إِنَّ Insāna min-nūtfatinamshādin nabtalīhi.
Yeah, so he created a humanbeing from a sperm and then we

(11:09):
made him into tissues.
What for?
Look at this, linabtalīhi, totest him.
Okay, now, this means that thedefault is you, me, everyone
will live.
What In hardship anddifficulties, yes or no?

(11:32):
The default is not the opposite.
The default is not to ask why Iam going through difficulties
and I'm going through stress, Iam going through difficulties
and I'm going through stress.
The default is to ask yourselfor the default question is
Alhamdulillah, I am fine why Iam not facing difficulties, why

(11:59):
I'm not facing challenges.
This is the default, as simpleas this.

Speaker 2 (12:05):
But your ease can also be a test as well.
Excellent.

Speaker 1 (12:09):
Your blessings can be a test as well.
So that's why, when the personis saying, why I'm not tested?
No, you are tested, but in adifferent way.
You will never cease not to betested as a human being.
You are in a state ofchallenges, of tests, full stop,

(12:34):
full stop.
Allah says we test you withease, as you said, and we test
you with difficulties.
So you are as a human being.
You are said and we test youwith difficulties.
So you are as a human being.
You are in a state of what?
Of tests.
Of course, believers are alsotested, not disbelievers are

(12:55):
also tested.
All human beings are tested.
This is principle number one.
Principle number two life anddeath doesn't belong to us, or
they don't belong to us, theybelong to Allah.

Speaker 2 (13:13):
Who gave you life, allah.

Speaker 1 (13:14):
Who will take the life?
Allah?
Allah does not allow anyone totake the life of anyone.
See, this is a very importantrule.
Allah does not allow anyone totake the life of anyone.
See, this is a very importantrule.
Allah does not allow anyone totake the life of any, not anyone
, any human being, but anyliving being, any living being.

(13:36):
Allah is saying this is my life, yeah, gave it, I give it to
whom I want and I take it fromwhom I want.
You cannot kill anything exceptwith my permission.
Okay, so that's why the ProphetSallallahu Alaihi Wasallam said

(14:00):
there are five harming animals.
They can be killed at any time.
So this means what the asl is,what.
There are five harming animals.
They can be killed at any time.
So this means what the asl is,what the original principle is,
what.
Don't kill anything?
Yeah, a bird is not harming you.
What is you?

(14:20):
Why do you kill it?
The Prophet even condemned aperson for just killing a bird,
an insect.
Why to kill it?
The Prophet even condemned aperson for just killing a bird,
an insect, why to kill it if itis not harming you?
Yeah, why to kill it?
Just leave it, okay.
So, even slaughtering,slaughtering, why?

(14:42):
Allah says وَلَا تَأْكُلُوامِمَّا نَمْ يُذْكَرِ اسْمُ
اللَّهِ عَلَيْهِ وَإِنَّهُلَفِسْقٌ.
Don't eat anything that wasslaughtered.
Without what?
Mentioning the name of Allah?
Mentioning the name of Allahmeans that the person is
slaughtering it under thepermission and authority of

(15:05):
Allah.
Yes, if you are killing it,slaughtering it without the
permission of Allah, not underthe supervision of Allah, you
are not allowed to eat it.
As simple as this, of course,human beings, their life it as
simple as this, of course, humanbeings, their life is more have

(15:29):
, more sanctity and more sacred.
And that's why Allah saysArabic.
He wrote upon Bani Israel andupon all nations that if you

(16:00):
kill any nafs here even somescholars said nafs is it limited
to human beings or does itinclude all living beings?
And most of the scholars saidany living being, sorry, human
beings.
The one who kills a nafswithout the right reason, yes,

(16:28):
as if he killed the entirehumanity, yeah, and similarly,
the one who gives it life, as ifhe has given life to the entire
humanity.

Speaker 2 (16:40):
Saves the life, yeah.

Speaker 1 (16:41):
Yeah, saves their life.
Now, some people say, somepeople say, maybe some religions
.
They say, oh so your religionallows killing.
Your religion allows killing.
Tell me where on earth anycivilization?

(17:02):
One time a Hindu guy, he saidto me your religion allows
killing.
And I said the country thatrepresents you, yeah, kills more
people than what you claim.
So is there any civilization,any country any, that doesn't

(17:23):
kill?
America kills, russia kills,china kills, every country kills
, and they kills what?
In millions.
So no one should say, well,allow, no, islam regulates not
killing.
Islam, the only religion thatgave this level of sanctity for

(17:52):
human beings is Islam.

Speaker 2 (17:52):
But Islam is a realistic religion rather than
what romantic religion and wehave ethical rules of war based
on guidance from Allah, andthat's a different discussion.

Speaker 1 (18:03):
Exactly, guidance from Allah Subh'anaHu Wa Ta-A'la
, and that's a differentdiscussion Exactly, but I just
want so no one would say that,oh yeah, so you are talking
about Islam allows, okay, no,there is an ethical framework
for that Now.
So this is killing Now.
So this is killing living being.
Yes, yeah, in general speakingis prohibited.

(18:24):
Killing human speaking it'sprohibited.
Killing human beings is evenmore prohibited.
Now, killing Muslims is evenworse than that.
So it is like a pyramid.
The top of it is what KillingMuslims.
That's why Allah says, allahsays five types of severe

(18:55):
punishments and that's whykilling a Muslim is the worst
crime a human being can commit.
And we all know the story ofAshab al-Ukhdud, why Allah Jalla

(19:22):
wa'ala was so angry and AllahJalla wa'ala was so angry, and
Allah Jalla wa'ala threatenedthat Allah Jalla wa'ala will
punish them, those who killedbelievers, and then they did not
repent.
Allah Jalla wa'ala will punishthem severely.

(19:44):
So life has sanctity in Islamand, as we said, no one has the
permission to take life.
You know, we Muslims, of courseChristianity, have this

(20:05):
regarding fetus, and you knowpregnancy, abortion, yeah,
abortion, yeah.
In Islam, if you abort a childafter 120 days, you have to pay
the blood money.
Yeah, even if the mother did it, even if the father, the mother

(20:26):
did it, even if the father thefather, if he did it, if the
mother did it, they have torepent to Allah and they have to
pay fidya, etc.
So so we can go on and ontalking about the sanctity of
what of life.
Now killing yourself.
So you are violating all ofthese.

(20:49):
Yeah, you are violating all ofthese and, on top of that, you
are killing yourself.
Yeah, on top of that, you aregoing what?
Against the Qadar of Allah?
Yes, so that's why the Prophetsaid in one hadith, a very

(21:14):
important hadith, that whoeverstabbed himself to kill himself,
he will be stabbing himselfforever in the fire of hell.
Whoever drinks poison to killhimself, he will be stabbing
himself forever in the fire ofhell.
Whoever drinks poison to killhimself, he will be drinking
poison forever in the fire ofhell.
Whoever throws himself from amountain or something to kill

(21:38):
himself, he will be continuouslydoing this in the fire of hell,
forever.
Now we have to set a veryimportant rule yeah, that it
doesn't mean that he is adisbeliever.

Speaker 2 (21:55):
Yes, of course.

Speaker 1 (21:57):
Yeah, although the Prophet said forever here is
relatively, it means that hecommitted a huge crime.

Speaker 2 (22:08):
It means a long time.

Speaker 1 (22:09):
A long time, a very long time so, and this means
that the sin is so huge, yes, asif it is going to throw him in
the fire of hell forever.
Going to throw him in the fireof hell forever.
You know, there is subhanAllah.

(22:31):
Despite this, despite this,there is a very beautiful hadith
, wallahi, an amazing hadith.
One of the sahaba, tufail ibnAmr Jabir, said that Tufail ibn
Amr migrated to the Prophetalong with one of his friends.
His friend was not strong inIman, so when he came to Medina,

(22:55):
migrating from Makkah as youknow, the weather, the
atmosphere is he became very ill.
So what did he do?
He killed himself by cuttinghis.
Either his wrist or cutting theneck is his rest.
So he died, his friendAl-Tufail.

(23:32):
He said I saw him in the dream,I saw him in Jannah.
I said man, what happened toyou?
He said.
He said Allah forgave me.
Because of what?

(23:52):
Because of my hijrah to theProphet.
They said I see your hand.
That is something wrong in yourhand.
He said yes, allah told me, youspoiled it yourself.
We'll not fix it for you.

Speaker 2 (24:09):
SubhanAllah.

Speaker 1 (24:11):
As a form of punishment.
Yeah, so he went to the Prophetand the Prophet approved the
dream.
So now this means and now heactually commented on this he
said this is a proof that themanhaj of Ahl al-Sunnah, that a

(24:33):
believer, this, that orAl-Qurtubi.
He said this is a proof that,yeah, the manhaj of Ahl
al-Sunnah, that a believer, hewill not leave the fold of
Al-Islam with any sin.
Yes, yeah, even if it is amajor sin.
And in this context, even ifit's suicide.

Speaker 2 (24:48):
Killing himself, and it could be the case, according
to what you just mentioned, thata deed such as the one that you
mentioned, which is the hijrahto the Prophet, that that could
basically wipe out the sin.

Speaker 1 (25:02):
Exactly Overwhelmed or overweight the sin that he
has committed.

Speaker 2 (25:09):
Yeah, because I think amongst some people within our
community they think that ifsomeone committed suicide,
therefore they're a disbelieveror they're going to hell forever
.
But that is not necessarily thecase, according to the evidence
that you just showed us Exactly.

Speaker 1 (25:22):
And this is that.
By the way, this is theconsensus of all Muslim scholars
.
Yes, this is the consensus.

Speaker 2 (25:28):
Alhamdulillah, so good.
That's a very comprehensive,multi-layered approach to the
first question, but there isanother question that relates to
this.
On guard is more than media.
It's dawah, defense and duty.
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(25:51):
and the next, then become aguardian, stand with us and be
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And now back to the episode.
There is another question thatrelates to this.
What do you think is the hikmah, the wisdom, the divine wisdom

(26:12):
concerning showing that suicideis one of the greatest sins?
Because think about it from apsychological perspective.
Say, I'm in a state of despair,a state of suicide ideation.
I'm in a state of hopelessness,yeah, and I have potential

(26:32):
options from my own free willthat I can do.
One of them includes suicide,would you say, if someone has
Iman, even weak Iman, theybelieve in Allah and His
Messenger and they believe thatthis is not their life to take.
It belongs to Allah, it's notmine, I can't do whatever I want
with my body.
Do you believe the strongprohibition and the fact that

(26:53):
suicide is a great evil sin andthe fact that Allah owns our
bodies.
These ideas, do you think theyact as a barrier to making such
a choice?
Okay, good.
Because some people intuitivelywould say this is not helpful.
But I think it is helpfulbecause if someone from the
paradigm of Islam, the world ofIslam, they know this is not

(27:15):
their body, this belongs toAllah, they know that if they
commit suicide, it haspotentially grave consequences.
That itself, the hikmah behindthat is that if Allah knows you
better than you know yourself,then there is a way out, and
this is not an option.
Okay, see unpack that?

Speaker 1 (27:36):
yeah, okay, okay.
Let me talk in two directions.
Yes, okay, connected to eachother.
First of all, that the, the,the committing suicide, yeah,
goes against number of keyprinciples in Islam.

(27:56):
First of all, the firstprinciple is that, as you said,
this life, as we said in thebeginning, that this life is not
yours, this body is not yours,this ruh is not yours.
Number one, okay.
Number two it means that youhave dispaired, and Allah says

(28:17):
إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِاللَّهِ, إِلَّا الْقَوْمُ
الْكَافِرُونَ.
Yes, this is a very importantprinciple.
I want to see, hamza, pleaseShare this principle with every
single one in the world that inIslam, there is nothing called
losing hope yeah, losing hope inanything, by the way, yeah.

(28:39):
Losing hope that Allah willgive you victory, losing hope
that Allah will cure you, losinghope that Allah which is the
most important part, that Allahwill shower you with His mercy,
losing hope that you can becomea good person yeah, there is.

(29:02):
In Islam, there is nothingcalled losing hope, losing hope
that Allah will not accept yourrepentance, yeah, that's why
Allah becomes so angry at aperson who is killing himself
because he has lost hope.
He had bad thoughts about Allah, let alone that he violated the

(29:26):
rights of what?
The sanctity of human beings,of living beings?
But on top of that, he losthope in Allah.
And Allah says as the Prophetsaid Allah says I am according
to what my slave thinks of me.

(29:46):
So if he thinks of me good, Iam good Means.
I will treat him well.
If he thinks that I will nottreat him well, I will not treat
him well.
If he thinks that I will nottreat him well, I will not treat
him well.
I want him to think good of me.
This is the Hadith Qudsi.
The Hadith Qudsi and the Prophet, sallallahu Alaihi Wasallam
said that Allah Dall'Ala acceptthe repentance of the what Of

(30:10):
the person?
Yes, until he will keepaccepting the repentance of the
person unless the sun comes fromthe west.
Yeah, so, and in the othernarration, until the Ruh leaves.
You know the last passage yeah,and in the other hadithith, the

(30:33):
Prophet said that Allah openshis hands at night in order for
those, or at the daytime inorder for those who committed
sins in the daytime to repent.
And Allah accept, opens hishand at the daytime for those
who committed sins at the nighttime and who committed sins at

(30:54):
the nighttime.
And this will continue untilthe sun comes from the west.
And we know the story of theperson who killed 99 people and
he said I want to repent.
And he went to an ignorantperson.
He told him no way that you canrepent and he killed him.
And he went to a scholar.

(31:14):
He, he told him no way that youcan repent and he killed him.
And he went to a scholar.
He said yeah, of course youcan't repent, just do hijrah.
And a people who you know,those who used to listen.
In surat al-baruj, allah told usabout those who used to throw,
throw Muslims in the fire.
Yeah, they dug the trench, setfire in it, and they were

(31:40):
throwing what?
People in the fire, can youimagine that?
And in one narration, theythrew a lady with her, what With
her?
A child, infant.
And when she was afraid to gointo the fire, the baby spoke
and told her mom, you are on thetruth, just do it, okay.

(32:04):
So Allah said about those.
Can you imagine how evil thosepeople are?
Yeah, I don't want to draw theparallel because it might be
provocative, of course, butimagine if someone were to say
to Netanyahu yeah.

(32:26):
Or to the Zionists who arecommitting genocide in Gaza yes,
if you don't repent, allah willpunish you.
Someone will say what?
Are you giving them a chance torepent?
What is this?
Allah said about those who usedto throw people in the fire of

(32:47):
hell, sorry, in the fire.
إِنَّ الَّذِينَ فَتَنُواالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ.
And then what?
ث?
Which means that Allah isgiving hope to every single one.
Yeah, and you can repent.
And we know the narration thatFiraun, he was putting what sand

(33:10):
in the what in the mouth ofPharaoh?
Jibreel was putting what Sandin the what In the mouth of
Pharaoh?
Yeah, jibril, sorry, jibril wasputting the sand in the mouth
of Pharaoh because he was afraidthat he would repent, because
he knows that if Pharaoh, whoused to do all of these horrible
things, who is the most tyrantindividual in humanity, in the

(33:37):
entire humanity, in the entirehistory of humanity, if he were
to repent, allah will accept hisrepentance.

Speaker 2 (33:44):
Ulema even talk about Shaytan.

Speaker 1 (33:46):
if Shaytan were to repent Of course, but this is of
course I mean okay, so we needto give people hope, yes, but
Sheikh, one would argue.

Speaker 2 (33:56):
And this is important .

Speaker 1 (33:57):
So one would say just a minute, if I may of course so
this is one direction.
Yes, okay, this one direction.
There is another importantdirection that I will mention,
but after taking your, yourquestion.
But I don't want to lose it andI don't want the audience to.

Speaker 2 (34:15):
Of course, of course.
Yeah, I need to lose the track.
So what you've just explained isvery powerful.
That do not lose hope.
Right?
We always hear about zina isharam, gambling is haram, all of
these things haram, but wedon't really remind each other
that despairing of the mercy ofAllah is haram.
Yeah, it may be worse than allof them.

(34:37):
Absolutely yeah, because you'relimiting Allah's names and
attributes Exactly.
It could be even a form ofshirk.
You are limiting the mercy ofAllah.
Yeah, so you're making aperfect being Allah's names and
attributes to the highest degreepossible, without any
deficiency and flaw.
You're saying there's a flaw,that's what your basic thing is.
We get that.

(34:58):
So there is a key message ofhope, especially when it comes
to sin and to coming back toAllah.
But one would argue here thatwhen someone has despair or
hopelessness or suicide ideation, they're not necessarily
despairing because they havedone something wrong or they're
sinful, but it's because theyhave certain context and

(35:21):
consequences, sorrycircumstances.
So their context andcircumstances, whether internal
or external, is shaping thatperspective.
So what they're saying is I'mfinding it hard to find the hope
, okay, I'm finding it hard tohave a sense of meaning, I'm
finding it hard to see the lightat the end of the tunnel.

(35:45):
That is the issue as well.
So what do we say from a Deenieperspective, from the
principles of the Qur'an andSunnah?
How do we address those, thattype of hopelessness or that
type of despair?

Speaker 1 (35:59):
okay, so I was focusing on those who despair
because of sin, yes, and now youare talking to me that there is
another type, which is true,okay of those who lose hope
because of other challenges theyface in their lives.

Speaker 2 (36:14):
They can't see a solution, or lie at the end of
the tunnel, or they have such apain that they think it may be
delusional, for sure, but thepain is so bad they're thinking
the only solution is to possiblygo down a particular route.

Speaker 1 (36:29):
Okay, yes, very clear .
See, I dealt with a number ofpeople who wanted to commit
suicide and in a few cases, youknow how I was successful with a
few cases with them.
I don't know about the others.
It doesn't mean that I wasfailing with the others.

(36:50):
Sure, yeah, that I told them.
But if you commit suicide, whotold you that you will die?
And I had to repeat this anumber of times with all of them
.
They said what do you mean?
I said when you commit suicide,yeah, who told you that you

(37:16):
will die?
He said, no, I will die, I willdie.
We saw it.
I said, ah, this dying is justphysical, but you are actually
still living somewhere else.
They said no.

(37:40):
I said are you Muslim or not?
And most of those whom I dealtwith were Muslims.
They said, yeah, I'm Muslim.
I said so do you know that youare going to live after death?
Then they start thinking so,killing yourself, you are not

(38:02):
going to die.
And then one person I rememberhe called me from another
country.
He actually, I remember himvery well.
He was actually a professionalperson.
Why he wanted to kill himself?
Because he loved someone andshe left him and she went back

(38:26):
to him and she, okay, and thenshe just ran away with another
person.
So he was just feeling helpless, hopeless, and he said I said,
man, are you going to killyourself because of someone?
He said no, no, no, no, no,don't misunderstand me.
I said yeah, so explain to me.
He said no, I am going to killmyself because I don't find

(38:51):
Allah next to me.
I said how he said, because Iwas asking Allah, because I
loved this person.
I want to marry her, I want herto be my partner, life partner.
I said so.
He said I've been doing dua,doing dua, doing dua, doing dua,

(39:11):
going to the masjid and etcetera and praying, and I was
planning to go.
You know those people who areaway from Allah.
They think that I need tobecome religious.
I'll go to Umrah and once Imake dua, that means that Allah
has to listen to me.
Astaghfirullah.
So I said to him okay, but if?

(39:32):
Astaghfirullahaladzim?
So I said to him Okay, but If,if, yeah, just about this point.
I did not go to the point aboutthat.
You are not going to die.
I said what about if you findsomeone better?
He said no, I will never.
I said to him how do you knowno, no, no, this is the one I
loved.
I said to him how do you know?

(39:53):
No, no, no, this is the one Iloved.
I said ya, habibi, you mightfind someone better than her.
Then I said to him question wasthis the first one that you
loved?
He said no.
Honestly speaking, I said so.
The first one you came to know,you thought that she is the
most beloved one to you.

(40:14):
I said so the first one youcame to know, you thought that
she's the most beloved one toyou.
He said yeah.
I said when you left, or thefirst one left you, you had a
similar feeling.
He said no, not to this degree.
I said I agree, but at thattime you never thought that you
will have someone, that you willlove her better than the first

(40:36):
one.
So he started to accept.
Then I moved to the second point, which is who told you that you
are going to die?
He said okay, I know, asMuslims, but what about if that
is wrong?
I said okay, excellent, asMuslims.
But what about if that is wrong?
I said okay, excellent.
So now there is a possibilitythat you might die, yeah, and

(41:02):
you might not die.
Agree, let us say that these areequal possibilities.
That you might die, finish Onceyou commit suicide, vanished,
no, more so, and so Not in thislife, not in any other life.
This is a possibility.
And there is anotherpossibility that you are still
living, yeah.

(41:23):
Now, the other possibility thatyou are now still living, it is
a possibility 50-50.
How are you going to live thatlife?
He said I don't know.
Yeah, I said don't tell me that.
Okay, now we are discussingthis possibility.
Yes, what about if your lifewill be more miserable than your

(41:50):
life now?
Yeah, he was, you know,educated person miserable than
your life now, yeah, he was, youknow, educated person, mature
person.
So he was not moving back andforth, because so many people,
when you discuss with them, theymove back and forth from those
two possibilities.
One possibility that, yeah, Imight vanish, yeah, and they

(42:12):
keep going back to that, no, no,there is a possibility, and
there is also an equalpossibility that you are not
going might vanish.
Yeah, and they keep going backto that.
No, no, there is a possibility,and there is also an equal
possibility that you are notgoing to vanish, hypothetically
speaking.
Hypothetically, yeah, of courseyou are, you don't know,
presumably that.
Or hypothetically, you don'tknow.
So there is a possibility thatyou are going to vanish and
there is equal possibility thatyou are not going to, and there

(42:34):
is equal possibility that youare not going to Let us discuss
this that you are not going tovanish.
So how are you going to live?
There is a possibility that youare going to suffer more.
So committing suicide is not asolution, and you know this.

Speaker 2 (42:52):
A few people said this Once we started to think
about it that's what stopped usfrom committing suicide, because
human beings, they are notgoing to choose a greater pain.
Exactly, absolutely, andobviously in his case, because
he seemed to have a shubha, adestructive doubt on this issue.

(43:16):
So you gave him a goodhypothetical scenario.
But just for audience to reallybe clear, we're not saying that
that hypothetical scenario,that those possibilities are
real.
We know for sure there's anAkhira.
Just to be clear, because theway it was framed, exactly it
was good, the way you dealt withhim that way, because you
empathized.
You showed emotionalintelligence exactly you
empathize and you, you, youwalked in his shoes and you felt

(43:39):
okay, how do I get him out ofthis?
And you said look, there's avery high possibility that you
may be in a greater pain.
Yes, so your solution ofremoving this lesser pain uh to
get is not working.

Speaker 1 (43:50):
It's not going to work Absolutely.
So there is a high possibilitythat you want to end this pain
and you will end up sufferingmore and forever.
So they start thinking, andsometimes you don't need people
to say Well, I accept that, justleave it and go and think about

(44:11):
it.
Plant the seed.
Yeah, plant the seed andAlhamdulillah, it worked.
Yeah, so this is that's whyAllah is angry At those who
commit suicide, because they areassuming that there is what
there is no second life andthey're also assuming there's no

(44:32):
hope.
Yes, but I mean, they are goingagainst many Islamic principles.
Yes, absolutely Many aqidahprinciples yes, as we mentioned
that Allah Jalla'ala prohibitedthem.
Allah Jalla'ala is the one whogave life.
Aqidah principles yes, as wementioned that Allah Allah
Prohibited them.
Allah, allah, allah Is the onewho gave life.
Allah, allah Is the one whotakes life.

(44:52):
Also, they go against A veryimportant principle.
Who told you that you will beBetter off?
Who told you that you willremove your pain?
Maybe you will have Worse pain.
This is quite powerful Becausethat you will remove your pain.

Speaker 2 (45:07):
Maybe you will have worse pain.
This is quite powerful becausewhat it shows from a hikmah
perspective, that the extremeprohibition of suicide and the
fact that there is a severepunishment kind of also
indicates that if you arepatient and you submit to these
principles and to the will ofAllah and all of these things

(45:27):
that there is going to be, thereis hope and you're going to
find hope, even if it's not inthe dunya, in the akhirah,
exactly Because the.
Prophet said, the most miserableperson in the dunya, who
suffered the most, and he'sdestined for Jannah.
He'll be dipped in the paradisefor a split moment and he'll be
asked did you ever suffer?
He'll say, wallahi, I havenever suffered.

(45:48):
Exactly so, when you see itwith these.
But what you've done, sheikh,because you've answered all the
questions, yeah, and the reasonyou've done it?
Because it's so powerful youhave shown that if we have the
correct meaning, we have thecorrect understanding of purpose

(46:09):
behind these things yes, it's,it's the solution, and we have
to remind people of the meaningand the purpose behind life,
behind these situations, andgive them a macro approach
because some people just seeonly beyond their nose yes and
obviously we're not going tocondemn them for that per se,
especially in the mentoringprocess, because we have to have
empathy and understand who thatperson is.
Definitely and everyone needsdifferent approaches and you did
that very well with this personbecause you said he's

(46:31):
professional, he's smart and theway you dealt with him was
based on the balance ofprobability so it would work
with him.

Speaker 1 (46:35):
You need to use logic with him, not just to say
listen, habibi, it is haram,allah will punish you like this,
etc.

Speaker 2 (46:42):
So with others, it would be.
Maybe they need more of anemotional, spiritual approach.
That, of course, that Allah hasyour back when you go to Jannah
, there will be no pain at alland it's as if nothing ever
happened.

Speaker 1 (46:51):
Okay, good, yes, that's very good and see, I want
to say that, see whynon-Muslims yeah, suicide rate
within non-Muslims is muchhigher than it is with Muslims.
Yeah, see, rate withinnon-Muslims is much higher than
it is with Muslims.
See, because of hope, etc.
But there is one importantpoint you mentioned it, but I

(47:14):
want to emphasize it and this isalso linked to what we see in
Gaza.
The people of Gaza, despite, Ithink, the suffering that they
are going through now have notbeen experienced by a group of
Gaza, despite, I think, thesuffering that they are going
through now have not beenexperienced by a group of people
.
Maybe in history, maybe inhistory Allah knows, maybe, of

(47:37):
course, the people of the trench, maybe more, but I mean in the
modern history, yeah, becausepeople, even, even, even, even
they used to, and they are stilldoing that they bomb their
tents and they are burned alive.
Yeah, so the people of thetrench were thrown in the fire

(48:02):
and similar thing is happeningto some people in Gaza.
So it is unbelievable.
Despite this, they sayAlhamdulillah, yeah, and despite
this, they are resisting.
They said we will live here andwe will die here, we don't mind
.
Yeah, despite this, they havehope Because, see, the biggest

(48:28):
problem in the world, which isconnected to disbelief in Allah,
is to disbelieve in Akhirah.
That's why Allah Jalla wa Ala,always talking about believing
in Allah and what?
The Day of resurrection?
Yes, yes, alif la min dhalika,al-kitabu la ra'iba fi yudan li

(48:51):
al-muttaqeena, al-ladhinayu'minuna bil-ghaybi yuqimuna
as-salatu wa-min ma-razaknawa-min yunfiqoon wa-ladhina yu.
They believe in what In theAkhirah.
Always, allah is talking aboutbelieving in Him and believing

(49:12):
in what In Akhirah.
Why and why did the Prophet sayremember death a lot?
Who on earth say remember death?
Because the Prophet saysremembering death strikes.
The Prophet says rememberingdeath strikes the balance in
your life.
If you are hopeless.
Yeah, the person is hopeless,like the people of Gaza.

(49:36):
Now, yeah, imagine, you know,last week, a person, all his six
children.
They were not young, they were,you know, the youngest of them
is 18.
They were killed in front ofhis eyes.
Can you imagine this?
All of his children, six ofthem.

(49:58):
Yeah, can you imagine For him?
Why does he need to live afterthat?
After all of these years, yearshe was looking after them and
when they became very beautiful,very promising children, all of
a sudden they were killed.
Can you imagine this amount ofpain, let alone.

(50:21):
He lost his house, he lost hisfather, he lost, etc.
So if we measure thingsaccording to dunya, we will lose
hope.

Speaker 2 (50:34):
Yes.

Speaker 1 (50:36):
If we measure things, yes, in the right measurement,
which is what this dunya is onesecond, maybe a split second
compared to what Compared to theakhira, yeah, then people will

(50:58):
say, yes, I'm suffering here,but there I'm not going to
suffer, I will enjoy it, butthere I'm not going to suffer, I
will enjoy it.
In fact, as you said in thehadith of Sahih Muslim, if the
person is dipped one second,split second, in Jannah, he will
forget all types of challenges,pain, suffering that he or she

(51:21):
went through in the dunya.
So this concept gives anyonehope no matter, yes, or
irrespective of the pain, thechallenges, the suffering, the

(51:41):
killing that you are goingthrough, yes, just by once you
die.
If you die as a shaheed,immediately you will go to
Jannah.
Yeah, and that's why even theProphet said no one would like
to.
Once he dies, he doesn't want tocome to dunya, except for

(52:02):
shaheed, because of the amountof reward.
Yes, he said, ya Allah, let mego again to dunya, except for
shaheed, because of the amountof reward.
Yes, he said, ya Allah, let mego again to dunya and let me
suffer again and let me bekilled, because then you will
give me another reward.
Yeah, he would like to this tohappen.
So and see now, because of thehegemony of the western

(52:27):
philosophy that is aboutindividualism, enjoyment, yeah,
what you see, what you touch.
Yes, there is no akhira intheir equation.
Yes, yes, that's why thismental illness is, and it
promotes hope, it promotes thelove of the dunya, hopelessness.

(52:47):
They don't see the akhirah,they don't see hope.

Speaker 2 (52:51):
So, sheikh, what's important then is for a Muslim
who is suffering this, and evenfor a non-Muslim as well, and
they're not realizing that theultimate purpose of life is to
worship Allah, to love Allah, toobey Allah, that there's an
Akhira, that there's meaningbehind pain and suffering, and

(53:11):
that meaning, if you give it, ifyou have the correct meaning,
can basically help you throughthat pain, and so on and so
forth.
Based on the various principlesand the hadith and the ayat
that we just mentioned, whatwould be an approach to Muslims,
and even maybe non-Muslims, inreminding them about the meaning

(53:32):
and purpose, because a lot ofpeople who, just like the
example that you gave, thatperson was suicidal, has
suicidal thoughts you remindedhim about.
Look, there are consequences,there is an akhira, and so on
and so forth.
What would be the approach froma mentoring perspective, from a
community perspective withthese individuals?
Do we just merely remind themabout their purpose in life,

(53:53):
remind them about the akhira?
What's the approach.

Speaker 1 (53:55):
Yeah, see, okay, excellent.
See, we need different typesand different approaches.
One approach will not resolvethe problem.
Okay, why?
Human beings are the humanbeing is the physical body, the

(54:18):
intellectual body and theemotional side Isn't it?
So we need something physical,we need something emotional, we
need something intellectual, weneed something emotional we need
something intellectual Veryinteresting, yes, and limiting
it to one direction, which isunfortunately the non-Islamic
point of view, is not going towork.

(54:40):
So we need what we need all, ofcourse, the emotional side
along with the intellectual side, they play a major role.
Yeah, and, believe me, many ofthose brothers I dealt with,

(55:00):
many brothers and sisters youknow one time you wouldn't
believe it ya Hamza, ya Habibi,one, one brother.
Again, I'm saying Habibi, likewhat I said to Dillies, this is
innocent Habibi.

Speaker 2 (55:14):
Yes, okay, well, you know, hopefully you love me.
Yeah, of course.

Speaker 1 (55:17):
Yeah, I love you too, one, one young wallahi.
I remember him.
He had many, you know,psychological problems, and not
psychological emotional problems, emotional problems, and he was
very low and he started to besuicidal.

(55:40):
Yeah, I know him very well.
Do you know that I treated hisproblem with one hug?
Oh, yes, wallahi.
Yeah, I know him very well.
Do you know that I treated hisproblem with one hug, yes,
wallah.

Speaker 2 (55:55):
Yeah, until he was about to believe that I am a
peer sub also but this is verypowerful.

Speaker 1 (56:04):
He said, you know, sheikh, seriously, after you
hugged me, yeah, I felt so muchrelaxed.
I said, yeah, because my hearthas many of those people,
subhanallah.
Their, their emotional hunger,yeah, leads them to despair,
despair, and sometimes leadsthem to doing something crazy

(56:31):
because they don't know what isthe answer for their emotional
hunger.
Yeah, it's like you know, I wastalking to a brother yesterday.
You know all our women who askfor divorce.
They don't really want divorce,they don't want to end the

(56:52):
marriage.
We need to understand thisBecause if we understand it,
then we would say, yeah, shedoesn't want to give her.
No, sometimes divorce isseeking attention.

Speaker 2 (57:05):
Or cry for help, or cry for help, or cry for help.

Speaker 1 (57:09):
Or she is disturbed.
She just want to do somethingcrazy.
She doesn't know what is it,but let me do that.

Speaker 2 (57:17):
By the way, western secular marriage therapists say
the same thing Really yeah,subhanallah.

Speaker 1 (57:23):
Same thing with those brothers.

Speaker 2 (57:24):
They say something very similar.

Speaker 1 (57:26):
Yeah, those brothers who have these problems
Sometimes.
That's why I'll tell you asecret.
You know those brothers andsisters that when they call me
for Psychological problems,mental problems, problems with

(57:46):
their parents, especially ifthey are young yeah, if they are
young.
Or sometimes you know, some ofthose intellectual problems that
are actually not intellectual,they are a reflection of another
problem I don't answer themover the phone.

(58:08):
What do I do?
What do you think I do?

Speaker 2 (58:15):
You meet them.

Speaker 1 (58:16):
Exactly.

Speaker 2 (58:16):
Of course it's a different dynamic, sheikh,
exactly.
So this is very important whatyou've said.
So, to summarize what you'resaying here on this issue, so
people get clear, they're clearabout what you're saying we, we
need, there's many approachesbecause everyone's different.
You said we have a body, wehave an intellect, we have
emotions emotional, spiritual.
For some people, the emphasismay be the emotional, exactly.

(58:38):
For other people, maybe theintellectual, yes, other people
maybe the physical right becauseit could be just eating the
right foods gives you raha yeahyeah, like the person, something
he used to have this thingcalled talbina.
Yeah, yeah, and it soothes hissoul, right.
Yeah, so when you it's so,islam is very dynamic that way,
which echoes, you know even,what some modern trends in

(58:58):
medicine are saying.
Yeah, so when we see so, weindividualize the problem.
Who is the problem?
Obviously, if it's a genuinemedical issue, then we leave it
to the experts.
But the experts would also sayfocus on your community and your
tradition, islam, purpose,meaning, etc.
But what you're saying is wehave to understand what is the
main issue, and it might be alittle bit intellectual, some

(59:19):
emotional, exactly.
So we have to solve thoseproblems and then introduce the
meaning and purpose in that, sothey are more grounded.

Speaker 1 (59:26):
Yes, okay, and what I want to emphasize on is that it
is not always an intellectualproblem.
It's usually not Sheikh.

Speaker 2 (59:36):
Even when in.

Speaker 1 (59:38):
Lighthouse Mentoring with.

Speaker 2 (59:39):
Shubhahat, it's usually 80% emotional.
Yeah, exactly Even when theystart with intellectual.
Exactly when you unpack itslowly and you're sincere with
them and you talk to themsincerely, you'll realize 80-90%
is something else.

Speaker 1 (59:51):
Yes, yes, absolutely.
And, by the way, I'm stressingon this because many people
don't think they believe no, itis an intellectual issue.
No, ya habibi, it is not anintellectual issue, as you said,
and I want you are experts inthis field, I want people to

(01:00:13):
listen to you that 80-90% theyare not intellectual issues and
I'm telling you most of theproblems that I dealt with.
Yes, they came with someintellectual shubuhaat, but the
way I dealt with it is notpurely intellectual and,
alhamdulillah, we managed tosolve it.

(01:00:33):
Yeah, one time a brother saw mein the in the train and I was
sitting here.
He was sitting in front of me.
He looked at me and then hecame to me and he said are you
an Imam?
I said yes, young brother.
I said yes.

(01:00:53):
He said can I talk to you?
I said yeah, of course you cantalk to me.
And he said, yeah, I need sometime.
I said yeah, subhanallah.
I was stopping in the nextstation.
I said can you come with me inthat?
He said yes, I can come.
So I spoke to him.
I told him that listen, I wantyou.
Now you are.

(01:01:13):
You told me your problem andI'm like your GP, you listen to
me.
He said of course I'll listento you.
I said read Quran every dayloudly for 20 minutes.
I asked him do you know how toread Quran?
He said I know how to readQuran.
I said read.
Yes.
I gave him my number.
I said believe me, if after onemonth your problem continues,

(01:01:37):
you can say and come.
You can come and say you are aliar, because I tried this,
which is reading Quran everydayloudly for 20 minutes and it
didn't work.
And with number of people?
Yeah, they said Sheikh Ajeep,ajeep wallahi.

(01:01:58):
After two weeks I started tofeel the difference in my life
just by what?
Reading Quran loudly, yeah.
So these doubts and these,these doubts that lead people to
be hopeless, they are notintellectuals, they are a

(01:02:23):
mixture between intellectual,mainly emotional, and some other
issues.
And, as I said, we need toteach people that there is a
bigger picture.
Bigger picture, by the way, intwo sides in the Akhira, but
also in the Dunya, but also inthe dunya, but also in the dunya

(01:02:47):
, because, like this person wholoved this one and she left him,
I told him Ya, habibi, if youwere making dua to Allah Jalla
wa Ala, allah Jalla wa Ala knowsthat this lady is not the best
for you.
There is another, better ladyfor her for you, there is
another better lady for her foryou.

(01:03:08):
And simply, the first lady thatyou came across, she left you
and now you find, according toyou, better lady.
So this lady, you feel pain now, but when you find someone
better than her, you will say,oh Alhamdulillah, I did not get

(01:03:28):
married to the first lady or thesecond lady.
Now I found a better lady.
A micro perspective.
We always, we are unable tounderstand the wisdom of Allah,

(01:03:51):
jalla Ala, and the biggerpicture.

Speaker 2 (01:03:55):
Recently there was one brother.
He was facing some fitnacalamity problems and just let
me know if this was the correctapproach.
Obviously he wasn't suicidal,but he was contextually
depressed, if you like.
And I said Muslims, by default,should seek the hikmah behind
things and the khair behindthings, the goodness behind

(01:04:16):
things, because if Allah haschosen something for you, no one
could choose anything else.
Exactly yes, so you should nowunderstand that as a default
position and then try and findokay, what is the hikmah for me,
what is the goodness for me,for my development, for my
growth, for my akhira, for myunderstanding?
So this approach helps people.

(01:04:37):
It's not necessarily somethingthat is there to destroy you.
It's the best thing for you,but now you need to seek that.

Speaker 1 (01:04:44):
Where is the wisdom?
Where is the goodness?
Now, here I might disagree withyou, hamza, if you allow me.
You don't need to understandthe wisdom, because you might
not understand it, but you knowthere is one, because Allah is
Al-Hakim, definitely, but youmight not understand it, you
might not see it Agreed, but theprocess of trying to find it,

(01:05:07):
because Allah is Al-Hakim and heis Al-Bard, the source of the
goodness.

Speaker 2 (01:05:12):
Is that a hopeful journey, or?

Speaker 1 (01:05:14):
is that going to be?
No, I don't see that.
Okay, I don't see that.
No, you should say.
You should say that Allah,allah, allah.
You should say that Allah Jallawa'ala inna lillahi wa inna
ilayhi raji'un.
Allahumma ajurni fi musibatu wakhulifna khayran minha.
We belong to Allah and we aregoing to return to Allah.
Oh, allah, give me the rewardof this musibah and give me

(01:05:39):
better than this musibah.
And Allah Jalla wa'ala says inthe Quran yes, وَلَا
نَبْلُوَنَّكُمْ says in theQuran yes, just to say we belong

(01:06:02):
to Allah and we will go back toAllah.
And this is our advice.
And have a trust that Allahwill give you something better,
either in the dunya or in theakhira.
Yes, okay, if you don't see itin the dunya, yeah, because some
people don't see it, they can't.

(01:06:23):
Yeah, for example, this personwho wants to get married to this
lady.
He said I said there is awisdom behind this.
He said I can't see the wisdom.
I said, yeah, you will not seethe wisdom, that's true.
I said yeah, for example, maybeyou will get married to her and
she will cheat on you.
What do you think If you getmarried to her and she cheated

(01:06:46):
on you?
Will you be happy?
He said no, she was a.
I said you don't know thefuture and I told him she
cheated on you.
He said no, she was a good lady.
I said you see, if she was agood lady, she would not run
away with another man.
So I said if she was a goodlady, she would not run away.
She would not run away withanother man.

(01:07:07):
So imagine that you got marriedto her and then she cheated on
you absolutely ok.

Speaker 2 (01:07:15):
That's a very good pushback, sheikh, because it it
could be the case that you neverdiscover the khair behind it,
in the dunya or the hikmah, butbecause we know everything that
Allah chooses for us is good, wewill find the reward in the
akhirah and we submit to that atrust in Allah.

Speaker 1 (01:07:30):
That's why Allah says so.

Speaker 2 (01:07:31):
The trust in Allah is more important in this case
than trying to find some dunyahikmah.

Speaker 1 (01:07:36):
Okay, exactly this is my point, because if you keep
trying, you might not see somany things, of course, because
we don't have the whole pictureExactly.
Allah Jalla wa Ala said thatpeople, because of their sins,
rain will not fall on them.
And then Allah Jalla wa Alasaid وَلَوْ لَا الْبَهَاءِمْ

(01:07:59):
لَمْ يُنطَرُوا.
Sometimes you say why AllahJalla wa Ala is giving grain to
those disbelievers.
Allah looks at everything.
Maybe there is an animal, yeah,an animal.
Allah wants to show mercy tothat animal.
So we don't know.

(01:08:20):
وَاللَّهُ يَعْلَمُ, وَأَنْتُمْلَا تَعْلَمُونَ.
And see, allah knows and youdon't know.
And I always say to thebrothers yes, always rely on
Allah, train yourself to havetrust in Allah.
Yeah, and say we belong toAllah and we will go back to yes

(01:08:45):
, and don't try to think of thewisdom, don't try to think of
the materialistic outcome.
Yeah, because, train yourself,Because the more you think of
what possible is the hikmah, youwill go crazy, believe me, yes.

Speaker 2 (01:09:04):
But what if you ask the question what is it that
Allah wants from me?
Spiritually Like?

Speaker 1 (01:09:13):
there's a test for example.

Speaker 2 (01:09:14):
You know life is a test.
Yeah, allah, for example, couldtest you with becoming a
millionaire, or he could testyou with poverty.
Yes, then you could askyourself the question in this
particular test, whether it's adeath in the family, whether it
particular test, whether it's adeath in the family, whether
it's wealth, whether it'sanything, what does Allah want
from me and, if I react to itappropriately, what does he want
to evoke within me Strongeriman, develop more patience?

(01:09:36):
Can we explore that?
We're not saying this isexactly what Allah wants, but
isn't that a hopeful strategy?
Uthoshef.

Speaker 1 (01:09:46):
That is what Allah commands me to do, not.
What is the hikmah out of whatAllah did to me?
Okay, what Allah commanded meto do.
So, allah, all of a sudden Ibecame a millionaire, as you
said.
So what Allah wants out of me?

(01:10:08):
I should not say what is thewisdom behind this, why Allah
testing me in this way, etc.
You can't know, but that's why,when that companion came to the
Prophet peace be upon him- andsaid when is the day of paradise
?
When is the day of resurrectionthe Prophet?
Peace be upon him.
This is a relative question Ifyou know that it is tomorrow or

(01:10:31):
after 1,000 years.
The question is the Prophetguided him to what?
To the fruitful side of thequestion, which is مَدَى أَعْدَ
التَّلَاوَةِ, what did youprepare for Akhirah?
So Allah Jalla Ala made me rich, or Allah Jalla Ala afflicted
me with cancer, or Allah JallaAla took my children, or Allah

(01:10:55):
Jalla Ala, I am living in Gazaand I'm facing all of this.
What does Allah Jalla Ala wantfrom me?
So, first of all, if it issharr to me, something bad to me
, I need to show sabr.

(01:11:16):
Yeah, and, by the way, there isa proactive sabr and there is a
passive sabr, active sabr andpassive sabr, passive sabr okay.
I lost one of my children.
What can I do?
Yes, this Quran said this kindof sabr.
Yeah, you might get some rewardand some of your sins will be

(01:11:40):
definitely because of the painwill be removed.
Yes, yes, as the Prophet saidمَا يُصِيبُ الْمُؤْمِنِ مِنْ
أَلَمٍ, وَلَا وَصَبٍ حَتَّىالشَّوْكَ يُشَاكَ Even the
throne.
But the active sabr is to sayسُبْحَانَ اللَّهِ, وَإِنَّا

(01:12:03):
إِلَيْهِ رَاجِعُونَ.
Ya Allah, I accept your qadr.
Ya Allah, I accept your qadr.
Your reward will increasedramatically.
Yeah, that's why Allah saysوَلَا نَبْلُوَنَّكُمْ بِشَيْءٍ

(01:12:26):
مِنَ الْقَوْفِ وَالْجُوعِ.
And this is the act of sabr.
Yes, so Allah will give themreward.
So I advise all brothers youknow that I had cancer a few
years ago and Alhamdulillah Imanaged to.
Okay, but still now I believethat I could have done better,

(01:12:47):
sometimes because of the pain,etc.
You live in that box.
Don't live in the box of painand the box of calamity.
You will go crazy and you mighthave the passive sabr.
No, come out of that box towhat?
To have the active sabr, whichgives you more reward and

(01:13:08):
wallahi.
Yes, you might come to a pointyou are enjoying what?
Enjoying the calamity, becauseyou know that Allah Jalla wa'ala
caused this calamity to befallyou and you know that Allah
Jalla wa'ala said the mosttested people are the prophets,
and then the best and the best,and Allah, as the Prophet said

(01:13:34):
that Allah will keep testing youpain.
You will have an emotional,spiritual strength that will

(01:13:57):
make you enjoy the pain for thesake of allah.

Speaker 2 (01:14:03):
So shah, you told me a story.

Speaker 1 (01:14:05):
And this, yes, as the Prophet Sallallahu Alaihi
Wasallam said, this doesn't tapin, except to what?
To the believers.
Yes, the Prophet SallallahuAlaihi Wasallam said Amazing.
In the situation of thebeliever, if he was afflicted by
something good, he would bethankful.
Allah will give him more.
If he was afflicted by amoseeba, he will be what Patient

(01:14:26):
?
He will be thankful.
Allah will give him more.
If he was afflicted by amoseeba, he will be what Patient
?
He will be patient.
Allah will reward him.
وَلَا يَكُونُ ذَلِكَ إِلَّالِلْمُؤْمِنِ no one else will.
What Will receive that?
Subhanallah.
And this is what.
This is the halawa for Iman.
Of course we need the sweetnessof Iman.
We need to train ourselves toget into that.

(01:14:47):
It will not happen all of thetime, but the person has to
train himself, has to remindhimself, emotionally,
spiritually, to get into thatlevel.
This is connected to.

Speaker 2 (01:14:57):
we've got maybe one more question, but before we get
into that, I remember when wewere doing the visionaries, you
were talking about yourexperience with cancer and how
looking back it helped you tohave maybe a wider understanding
for Rahmah, for even thenon-Muslims yes.
Other dimensions in my life yesother dimension in life, so

(01:15:19):
connected to what I saidpreviously.
Can we use other people's painand how they learned from it and
how they grew, and even painthat you've had in the past and
you knew what it did for you, ina positive way?
Can we use that as kind ofreference points to say, okay, I
have something else.
I don't know where the khair is, I don't know where the hikmah

(01:15:40):
is, but because look at all ofthese believers, they've faced
similar things.
Look how they grew, or look howthey developed, or look what
happened and I faced somethingelse of pain in the past and
look where Allah has taken menow.
Can we use other people'sexperiences and your own past
experiences to give a little bitmore hope to trying to find

(01:16:01):
another meaning as well, ratherthan just pure tawakkul?

Speaker 1 (01:16:05):
Obviously yes, yes, yes.
You could do yes, yes, yes, yes, of course.

Speaker 2 (01:16:09):
For example you know, even in my life, you know,
there've been some painfulmoments, humiliation moments,
and I now wish, as if Iexperienced that a thousand
times, because what it did forme was beyond belief.
Yes, yes so you could do that.

Speaker 1 (01:16:24):
Of course, okay, alhamdulillah, of course, okay,
of course, of course, and that'sa helpful strategy.

Speaker 2 (01:16:28):
Of course, this is a helpful strategy, because Allah
does that with the Prophet.

Speaker 1 (01:16:32):
Yes.

Speaker 2 (01:16:32):
You know you were misguided and we guided you and
you were an orphan, and so onand so forth.
So Allah is giving the correctmeaning to the past To get him
to transcend that.

Speaker 1 (01:16:43):
Definitely, okay, alhamdulillah, definitely.
And see, in this life, in thislife, I'm trying to collect the
rules of life, a book called theRules of Life.
There are certain rules thatgovern this life.
One of them is that there is nopure sharr.

(01:17:05):
Every evil, there is a khairbehind it.
There is no absolute evil.
There is no absolute evil.
Yes, this is the wisdom ofAllah.
There is no absolute evilbehind any evil, but it depends
on you.
Yes, if you want to discover it, you can discover it, if you

(01:17:26):
can look at it.
That this is.
Yes, if you want to discover it, you can discover it, if you
can look at it, that this is atest from Allah in order to
elevate me, to prepare me forsomething else.
So, for example, the Ummah nowis going through these
difficulties and thesechallenges.
Why, ya Allah, ya Allah,muslims are being killed in

(01:17:46):
Palestine?
Now we might have a war betweenIndia and Pakistan.
Look at Muslims in Kashmir andwhat is happening to them.
Ya Allah, look at Muslims andsome people they enjoy,
especially in dua.
You know talking about, youknow pain, pain, pain, pain.
Yeah, yes, allah Jalla Ala ispreparing this Ummah for

(01:18:09):
leadership, yes, and Allah JallaAla wants to tell them that the
price of leadership is veryhigh.
Yeah, and you need to gothrough all of this, and this is
what Yusuf Alayhi salam yeah,he was imprisoned.

(01:18:32):
Look, I give the khutbasBecause you know.
So many people now are sayinglook at when Allah is going to
accept our dua for the people ofGaza.
Yeah, and this is anotherproblem.
We measure things according towhat?

(01:18:52):
To dunya perspective.
Yes, I mean to dunya.
Although we believe in akhira,we think that I made dua today.
Ya Allah, ya Allah, ya Allah,give victory to people of Gaza.
I will sleep next time the givevictory to people of Gaza.
I will sleep Next time theproblem of the people of Gaza is
solved.
We think like this yeah, now,yusuf alayhi salam, just an

(01:19:16):
example.
There are so many examples.
Yusuf alayhi salam, when did hesee the dream that he will
become a leader and like a king?
When he was young?
Yes, yes, yeah, but in theright to a had a share of
co-cover.
The the scholar said that hewas nine, ten, something like
this.
And when he saw the actualityof his dream?

(01:19:40):
years later, yeah, at least atwenty something years later, at
least 20 something years laterat least.
Yeah, because he became.
He lived in the he you know, ifyou calculate it a cool
calculation then he was thrownin the well water, well, and
then he was picked up and thenhe was living in the palace and

(01:20:01):
then he became like an adult sohe's now 18.
Yes, okay.
And then he had the problem ofImraat al-Aziz.
Yes, and then he stayed in theprison for nine years and then,
so now he is around 30.
Yes, so he's now around 30.

(01:20:22):
And then the king saw what thedream.
For seven years they will seefamine.
Yeah, qala tazra'una sab'asinina da'aban.
Okay, so, and according to oneinterpretation, both happened

(01:20:43):
Seven years of famine, sevenyears of wealth.
So this is 14 years plus 30years.
So we are talking about 40something.
Yes, mid-40s.
Yes, so at least 30 years forthe dream, although the dream of

(01:21:04):
a prophet is true.
So that Ayyub.
As for the dream, although thedream of a prophet is true to,
so that some scholars said theanswer he was answered his dua
after 14 years, and somescholars said he handled the

(01:21:25):
pain for 14 years and then hemade the dua yes, okay.
Allah says what is the averagelife?
The Prophet said yeah, we livefor 60, 70.
Okay, around that.
So it means that 60 years isthe average time.

(01:21:49):
Okay, maybe you cut from it.
Is the childhood, 50, 60 years?
Is that what?
The time of test?
So don't think that you willmake the door next day.
Your problem will be solved.
Yeah, so, and because thereward is huge, the reward is

(01:22:13):
Akhirah, so that as well,understanding that is very
important.
So, and we see before with Iman, we need some tools to help
people To handle the pain.

Speaker 2 (01:22:29):
Yes, so that's the last question.
So let's focus on this lastquestion.
So how does Cultivating a kindof sincere Relation with Allah,
how does learning Some of thesetools from the Quran and the
Sunnah, help those individualswho have suicide ideation or a
sense of hopelessness anddespair?
Okay, this is very critical.

(01:22:51):
Okay, so, because you know,some of these ideas are very
kind of abstract sometimes.
So say, we are speaking toperson X, we have Abdullah here.
Yeah, abdullah is going throughsome type of pain.
It may be suicide ideation, orhopelessness or despair.
It may be a combination ofintellectual, emotional and
physical.
Yeah, focusing on cultivatingrelation with Allah, subhanahu

(01:23:14):
wa ta'ala, and also focusing onthe principles and the deen and
the relation with Allah as anantidote to despair and
hopelessness.
What?

Speaker 1 (01:23:24):
do we say to this person Okay, we say a number of
things, we say you need to workon a number of things.
Yeah, habibi, physical,intellectual, emotional, so
physical, you need to startpraying.
Yeah, I'll give you a simpleexample Hamza Wudu.
Yeah, does it make you happy ornot when you in the early in

(01:23:47):
the morning, when you face washyour face, does it make you
happy or not?

Speaker 2 (01:23:51):
And it wakes you up as well.
Wakes you up.
No, no, you feel good.

Speaker 1 (01:23:55):
You know, search it, google it.
What is it Diving?
What is it Influx?
Or yeah, yeah, there is a videowhere a person says why divers,
this is diving.
What is it?
Call it a phenomenon orsomething.
When that diving person hitswith his forehead, water, that

(01:24:17):
gives him sense of happiness andthe dopamine.
And he said in the video and hewas as if he was wall, he was as
if he was Wallahi, as if he wasmaking Wudu, wudu, yeah,
washing his face like this.
Okay, now, when I had cancer, Iused to In the morning, early

(01:24:40):
in the morning.
Yeah, go to Fajr prayer.
I pass by Some of theNon-Muslims.
They are like this John, howare you, I'm fine, I go walk.
Walk helps you to.
Yes or no.
Okay, walking it's changing theatmosphere.

(01:25:01):
I say to the brothers who aredepressed, why you imprison
yourself?
You are adding to your problem.
Just go outside Seeing thesunrise, seeing the sunrise,
seeing people, yes, when you sayto people, and people respond
by when a person says we weretaught by Sharia to say goodness

(01:25:26):
.
So even if you see an illperson, you might say to some,
maybe you are not feeling, butyou will be all right.
That gives you hope.
All of this is not fallacy.
It's true, Of course, yes or no.
So the physical practices ofIslam will help the person to

(01:25:48):
feel happy, because it is notall just intellectual or
spiritual, even physical.
And we all know that when youmake sujood, yes, and you put
this on earth, that gives you asense of happiness.
Yeah, and many people who areunable to make sujood yes, and

(01:26:12):
they are good people because ofillness or because of these
problems, they say wallahi, wewish to make sujood.
Yeah, wallahi, we wish to makesujood.
So this is one tool, thephysical side.

Speaker 2 (01:26:27):
So we say to them and that includes food, good food
as well.

Speaker 1 (01:26:30):
Exactly, exactly All of these things.
The Prophet said yes, أَفْشُالسَّلَامُ وَأَطْعَمُ الطَّعَامُ
وَصِلُوا الْأَرْحَامُ.
Maintaining the ties of kinship, the Prophet said visiting the
ill person.
When you visit the ill person,make dua.
The Prophet said the person whois visiting the ill person, he

(01:26:52):
is walking in Jannah picking upthe fruits of Jannah.
In the other hadith, 100,000angels are making dua for him.
By just what?
Visiting the sick person?
This is an element that willgive the person hope when you
see people around you.
That's why don't isolateyourself from the Muslim

(01:27:15):
community, from your brothersand sisters.
If you are not happy with some,you will be happy with others.

Speaker 2 (01:27:21):
And the community must also understand this to
find those people who isolatethemselves.

Speaker 1 (01:27:24):
Definitely, definitely, definitely, but, but
for whatever reason, if you,the community, did not find you,
you go and find them.
You go and find them.
That's why we always say livearound the masjid.
Yes, this will help you, thiswill help your family, et cetera
, et cetera.
So this is one.

(01:27:45):
There is the intellectual side,yes, the intellectual side.
Always remind yourself aboutthe purpose of this life.
This life is a temporary periodof time.
Yeah, there is also thespiritual angle, which is what
that you need to do somespiritual activities.
Salah is a spiritual activity,although sometimes I have

(01:28:06):
reservation about the wordspiritual.
Salah is a spiritual activity,although sometimes I have
reservation about the wordspiritual.
But salah is a spiritualactivity Worship.
That's why Allah said no,especially salah.
وَاسْتَعِينُوا بِالصَّبْرِوَالصَّلَاةِ وَإِنَّهَا

(01:28:28):
لَكَبِيرَةٌ إِلَّا عَلَىالْخَاشِ.
Ibn Abbas, he was traveling.
He heard the news that hisbrother passed away.

Speaker 2 (01:28:31):
He went down from his camel prayed two rak'ah.

Speaker 1 (01:28:33):
Yeah, these are helpful tools.
Okay, dhikr of Allah Jallawa'ala, yes, not to be sad,
smile, smile.
I say to people.
First force yourself to smile.
No, I can't Force it.
Force, force yourself to smile.

(01:28:54):
Okay, as you say, I learned itfrom you.
Fake it until you make it,until you make it.

Speaker 2 (01:28:59):
Yeah, I think there was a study when they put a pen
in someone's mouth to force asmile, it actually made them
more happier.
It's like it's like priorperceptual psychology, something
like that.
It's like, if you want to beenergetic, you're about to give
very powerful talk and you putyourself in that state by going,
yes, something happens to youyes, yeah definitely yeah

(01:29:20):
definitely physical activities.
That's why it's importantlanguage as well share because
it connected to the emotional,because the Prophet, peace be
upon him.
In the Sahih Hadith he saiddon't say my soul has been
wicked.

Speaker 1 (01:29:33):
Yeah, say it has faulted, yes, yes, and there's
so many.

Speaker 2 (01:29:36):
It's interesting the language, the framing in the
Quran, the positive words don'tcondemn yourself Exactly.
Because language, sometimeseven the way you speak, has an
impact on you.
Yeah, you may not even mean it.
Yes, you may just use the rightlanguage, because language
would affect you.

Speaker 1 (01:29:53):
Yes, yeah, definitely , definitely.
When the Prophet visited aperson and he was having high
fever, yes, he said.
And the person?
He said no, no, no, no, I'msick.
He said it's up to you, andthen the person after that
passed away.

(01:30:13):
So positivity is part of it.
That's why, by the way, sadnessis not something that is
praised in the Quran.
In fact, sadness is somethingthat is praised in the Quran.
In fact, sadness is somethingthat is condemned in the Quran.
إِنَّمَا النَّجْوَى مِنَالشَّيْطَانِ, لِيَحْزِنَ
الَّذِينَ آمَنُوا نَجْوَى meanswhispering.

(01:30:35):
It is from Shaytan in order tomake believers not happy.
لَا تَحْزَنْ إِنَّ اللَّهَمَعَن.
Don't be sad, okay.
Ibn Al-Qayyim said sadness isnot praised worthy.
Yeah, sadness is from shaitan,and once you are sad, you become

(01:30:57):
subhanallah, paralyzed.
You cannot think.
You need hope.
And let me just conclude bythis story, if I may say Of
course, I know it is, maybe itjust came to my mind.
There is a story, a film, calledJacob the Liar.

(01:31:18):
There is a film If you Googleit, you will find it Jacob the
Liar.
What is the story of this film?
They said that you know theNazis when they were taking the
Jewish people and they wereimprisoning them and putting
them in concentration camps.
After some time, in one of thecamps, the Jewish people lost

(01:31:38):
hope as a result of this.
They were not looking afterthemselves, not getting married,
and they were looking afterthemselves, not getting married,
and they were.
So they killed themselves bythemselves.
Jacob the liar yeah, he inventeda lie.
He started to spread a rumorthat he managed to what?
To listen to the conversationbetween the German and the you

(01:32:07):
know the other powers.
And he said I came to know thatGermans are going to be
defeated in a matter of fewmonths because I listened to the
secret conversation throughsatellite, through radios, the
radio signal, et cetera.
They said and they said this isa true story, allah, alam, but
the film is there.
Yeah, they said, the peoplethere started to have hope and

(01:32:31):
they started to clean themselves, get married, to have children,
etc.
That's why Allah says in theQuran Allah doesn't want us to
lose hope as individuals and asan Ummah.

(01:32:55):
Allah said you are superior asfar as you are.
What Believers, the person youknow, even on an individual,
simple level, simple level.
You know, okay, I have so manyexamples and that those examples
will help in success.

(01:33:15):
One time recently, a few monthsago, you know East London
Mosque, they arranged this fivekilometers run.
Yeah, I came to know about it.
I was not ready.
Yeah, I came to know about it Iwas not ready.
Yeah, I did not train for it,but I want to do it.
So the brothers told me it isthe day after tomorrow.

(01:33:35):
Oh, no, really.
So I said let me go andchallenge myself and do it.
Yeah, I was well every time Isaid I want to write the success
story behind this running.
So, first of all, I went with aclear vision that my vision is
not to be one of the top 20, 30hundred.

(01:33:58):
My vision clear, and it is whatit is, a vision that I can
achieve, which is to run all ofit without stopping, without
having a rest, that's all.
To complete it, without what?
Having a rest.
So, have specific vision and itshould be what?

(01:34:18):
Reasonable?
Yeah, a person like me, youknow, who was not training, and
then I want to be the winner.
Impossible.
So have what?
A reasonable vision.
And that's why they say thevision has to be smart.
Yes, okay, then have a group ofpeople to encourage you.

(01:34:42):
So we had a few people toencourage me around me.
And because, oh, sheikh, sheikh, sheikh, yeah, and some of them
were you know, sheikh, and someof them say come on, sheikh,
are you going to do it?
So there are different feelingsthat are pushing you OK.

(01:35:03):
And the second thing is anotherpoint, which is you know they
did it very well.
After one kilometer they have asign.
After two kilometers they haveanother sign after.
So I used to what To say tomyself?
I will not stop unless I getinto two kilometers.

(01:35:25):
Yeah, so I was running, running, running by almost in the first
kilometer, I was so tired.
I saw the sign of one kilometer, I said I can do it.
Yeah, I gave myself what Hope Ican do it.
When I was running, running,running got into two kilometers,

(01:35:49):
I said man, almost half of theis done.
Yeah, keep going, keep going,yes.
So now you are giving yourselfhope.
And it is five kilometers, itis not 50.
Because if it is 50, I wouldsay it is very far.

(01:36:10):
I can't do it.
So I will lose hope.
I will not even complete five.
Did you get that?
Yes, but because five isreasonable and there is hope to
achieve it, yes, you willachieve it.
Hope to achieve it, yes, youwill achieve it.
So, and then I said, oh, let mejust do it.

(01:36:31):
Okay, I completed the three.
I said, now it is more thanhalf.
Also, you need to what?
To celebrate achievements, yeah, so I done three.
Oh, I can do it.
To give yourself booster.
So you need to achieve yoursorry, you need to celebrate

(01:36:58):
your achievements, okay, and youneed to have reasonable hope.
If you don't have hope, youwill not achieve five kilometers
, you will not achieve twokilometers.
And this is what I say to ourbrothers and sisters Always have
hope and alhamdulillah,alhamdulillah, our deen is a
deen of hope and we all know, weall know when the Prophet, you

(01:37:22):
know, in Mecca, when thecompanions came to him, khabbab
ibn al-Arat, and said, yaRasulallah, look what they do to
us.
Khabbab ibn al-Arat, they usedto throw him on the hot coal.
Yeah, he used to smell hisflesh.
When, you know, cooked, yeah,they came.

(01:37:45):
Ya Rasulullah, look at us.
Because the Prophet is treatingleaders.
He didn't say, oh, yeah, I, youknow, I feel sorry for you and
I sympathize with you.
He is treating leaders, he isbuilding leaders.
The ummah we, as an ummah, werecreated to lead, not to be led,

(01:38:09):
and the Prophet trained us tolead, not to be led.
So the Prophet said okay, sowhat?
Yeah, and then he gave themhope Wallahi, allah will
establish this deen until a ladywill travel alone from
Hadhramaut to Salah.
This is one example.
We have the other example whenthe Prophet migrated from Mecca

(01:38:32):
to Medina and Suraqa was chasingthe Prophet and then his horse
was flipping.
And then the Prophet saidSuraqa, leave us, yeah, leave us
.
Allah will establish this deenfor us.
And you, suraqa, yeah, you willwear the bangles of Kisra, the

(01:38:59):
emperor of Persians.
So he gave him hope.
In the Battle of the Trench yes,we know that they were
surrounded by the Munafiqeen.
The hypocrites.
And the hypocrites they saidlook at Muhammad.
Yes, he was digging and therewas a spark.
And the Prophet said AllahuAkbar, I see the palaces of the

(01:39:22):
Romans and the Persians, or theYemen yes, being opened by
Muslims.
The hypocrites.
They said look at this man.
I see the palaces of the Romansand the Persians or the Yemen
yes, being opened by Muslims.
The hypocrites.
They said look at this man.
He's promising that they willconquer the entire peninsula.
And he could not go there.
People cannot go to relievethemselves just outside the

(01:39:43):
campus.
Yeah, giving hope.
So this is so important for usas an Ummah and as individuals,
and we have a statement by theProphet.
He said days and nights willnot come to an end except after

(01:40:04):
Allah will let this deen topenetrate every single house of
this universe, whether peoplelike it or people don't like it.

Speaker 2 (01:40:16):
Jazakallah, khair Astaghfirullah Shaykh Mullah,
bless you for coming and foryour insights.
Obviously, we're going to haveyou many times to unpack many
other issues for us as well.
Allah Subh'anaHu Waahu wata'ala bless you, and hopefully
this has been an insightfuldiscussion so people who are
suffering from despair orsuicide ideation, or even people
who know others who aresuffering from this, can talk

(01:40:37):
about the meaning and thepurpose of the deen that give
you these key principles tofocus on the akhira, to
establish a relation with Allahsubhanahu wa ta'ala, to focus on
the physical, the emotional andthe intellectual and the
communal, and hopefully, if weput some of these ideas together
, we could elevate each other.
Jazakallah, it wasinspirational.
Assalamualaikum WarahmatullahiWabarakatuh Waalaikumsalam,
jazakallah.
Every great cause needs itsdefenders.

(01:40:59):
On guard is our stand For truth, for the ummah, for the next
generation.
But don't remain on thesidelines.
Become a guardian, empower themovement that refuses to stay
silent.
Click the link now andsubscribe to On Guard wherever
you get your podcasts.

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