Note: The following transcript was generated using AI and may contain inaccuracies.
Welcome to a brand new episode of A Seat at the Table and we have two brand new guests with us, Jazakumullahu Khayran to you guys for coming. I think before we start anything, I would love if you just give a very brief introduction to yourself. Can I start with you Salahuddin and give a little bit of a, just tell us a little bit about yourself, just a minute, tell us something about yourself.
My name is Salahuddin, I'm 14 years old. I lived most of my life in the Arab world, five years in Egypt and six in Dubai. And I noticed just when I was, I was listening to you just as you, as we came in that you speak Arabic fluently.
Yeah. MashaAllah, amazing. And you speak it with an Egyptian accent as well.
I can do multiple. Multiple, okay. MashaAllah, very nice.
How about you Zaid? I'm Zaid and I'm 14. I'm from India, but most of the, I've lived most of my life in the UAE. In the UAE.
Yeah, so Alhamdulillah I speak Arabic. And you also speak Arabic as well. MashaAllah.
Fantastic. That's really amazing. And I, you know, while we have a chance to talk about that, before we get onto the topic that we're going to talk about today, I honestly, I can't emphasize enough to everybody, whether the people similar age to you, younger than you, older than you, that the Arabic language, honestly, is so, so important.
It gives you such an understanding of Islam that you can't get in English. No matter how many videos from Al-Madrasah to Al-Mariya you watch, you can't get what you can get in Arabic. So I guess I wanted you guys to tell a little bit just for, just for a minute before we start the topic, how did you come to learn Arabic and how do you find it? So we'll start with you Zaid.
I was raised among like Arabic kids at my school. Since KG1 I've been kind of learning with Arabic kids. Most of the kids took their, most of the foreign kids took their language as the second, Arabic as their second language.
But Alhamdulillah I started off as a normal language. So because of interacting so much with the normal kids, Arabic speaking kids, Alhamdulillah I learned how to speak Arabic. Okay.
MashaAllah. How about yourself? Like I said, I was raised most of my life in Egypt and Dubai. In Egypt, I went to an Azhar school.
Okay. And there I learned Arabic and when I came to Dubai, I just continued. You just continued.
Yeah. Amazing. That's really, really good.
I hope that's an inspiration for everyone who's watching at home, that it is possible. It's not. It's very much doable.
You can learn to speak Arabic and when you do, it does make a big difference, right, to your Islamic studies, to what you know about Islam, to your Quran, everything. Amazing. Really, really good.
So the discussion we wanted to talk about today, while we're having this seat at the table today, is we want to talk a little bit about school because you mentioned, you both mentioned school right now in your introduction, when you talk about how you learned to speak Arabic. And there's no doubt, you know, that from that point of view, you guys have benefited a lot, you know, to have learned Arabic and there are a lot of things that, there are a lot of things, challenges people face, right? A lot difficulties people face as well. So that's what I wanted to talk about today.
And I think a lot of people watching, most people who are watching will be around your age, will be people who go to school. My kids are all homeschooled, so they've actually never been, or almost never been to a proper school. But the majority of people who are watching will be people who are in the school system and they have challenges, they have difficulties.
So I wanted to try and answer some of your questions. And don't, I don't just want to ask, want you guys to ask about things that are, that are relevant to you personally, but even things you've seen from your friends and, I mean, you guys, mashaAllah, you've done really well out of it, but a lot of people have difficulties and challenges. So who's going to go first? I can start.
You have a question. Obviously, well, most Islamic schools in Dubai are separate genders. Mine is both genders.
And an issue where I feel it's a little bit awkward is when both sides joke together. And I think I wanted to ask about how should a Muslim man and woman interact together? That's a really, really good question. That's a fantastic question.
I think most schools, it would be amazing if every school was separate and you had a boy's school and a girl's school, it would be fantastic. But most people who go to school will experience that mixed environment, definitely. And in Islam, obviously, we, we, we keep that distance between, between the two genders, between men and women.
And we do that because if that distance isn't there, and there isn't that degree of, which I'm going to talk about a little bit about how to manage it, then there's no doubt that all kinds of things happen that shouldn't happen. And even if a person says, well, that doesn't happen to me, or, you know, I don't see those things happening in my school. But if it doesn't happen today, it happens tomorrow.
If it doesn't, if it's not this year, it's next year. And this really comes back to the statement of Allah Azzawajal, أَلَا يَعْلَمُ مِنْ خَلَقٍ وَهُوَ اللَّطِيفُ الْخَبِيرُ Allah created you, and He knows your nature. وَلَقَدْ خَلَقَنَا الْإِنسَانُ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ We created mankind, and we know what it is that your heart, what, what whispers in your heart, and we know what you are going to go towards, either today or tomorrow.
And some people may say, well, look, these kids are young kids, 13, 14, 15. You know, it's not that bad at this age. But the problem is, like we're talking about in this question, if you carry on like that, what will happen at 18? What will happen at 20? What will happen at 25? We have to get the habit of how to manage this right from the beginning.
So the way I would answer is that really our interaction between the two genders, between men and women, and boys and girls in school, it really should be according to the need, right? According to our need. So there's nothing wrong when there's a need for something, you know, I walk into a shop one day, and there's a lady behind the table, you know, and I need to buy something. So I go in, and I put the thing on the table, and I say, it's what I want to buy.
She says, that will cost you whatever, 10, 20, 30 dirhams, or pounds, or dollars, or whatever. So I pay, and I leave. I spoke to her politely, and to the extent of what I needed, right? Like up to what I needed.
And I didn't go anything beyond that. So there are a couple of things that you want to really, really keep away from. The first thing you want to keep away from is definitely what we call a khalwa, right? Being completely alone.
Because, as the Prophet ﷺ told us, that no man is alone with a woman, except the Shaytan is the third one. لَوْ شَيْطَانُ سَلِفُهُمَا The Shaytan is the third one among them. So you definitely don't want to be in a situation where you are alone, you know, together, even if the place is a relatively open place.
But then, even if you're not alone, it's just a classroom environment, you're interacting. You only want to interact as much as you need to. So someone, a teacher says you have to work on this project, or you have to answer this question.
So you answer it. You have to ask someone something, so you ask them. But when we talk about the joke, it's not just the joking, but just all that extra stuff that doesn't need to be there, you know? All that extra interaction with people that doesn't need to be there.
Yeah, it wouldn't affect the conversation. Yeah, I think that it's not just what you say, even your body language and the way you behave makes such a big difference. If you are, you know, a person who is polite, nice, but you have your, you know, I have my limit.
This is my limit, my personal space, yeah? It's my limit, you know? So whatever I need, you know, go and get this from this person, go and give this to this person, answer this question, you know, ask them a question, whatever I need to do. But my whole behavior, the way I behave, my body language, the way I talk to them, the way I behave with them is that I'm talking to you for what I need, not more than that. So, you know, to ask them about their life and to get into things and develop a friendship and then to be like joking with each other, none of that, I don't need any of that to be in that class with that person, right? I don't need any of it.
So it doesn't matter whether it's a classroom or it's a workplace or it's just in the street. It really just comes down to speaking to someone according to what, according to the need and not, and keeping that personal, that personal limit that you have with people. And actually it's not even people in your class that's the biggest problem.
The biggest problem is actually, you know, depending on people's families, but a lot of people have this in their family. It's harder, say for example, cousins and stuff like that. It's harder.
Alhamdulillah, you know, in practicing families, a lot of the time your parents help you out by separating things and keeping them separate and stuff. But for a lot of people watching at home, it's not like that. They actually have that problem and it's harder because the parents are pushing them, you know, like, oh it's your cousin, you know, you need to interact.
It's the same thing. It's just what I need, you know, I'm speaking to someone who they're not one of my close family members like that. It's not my sister, it's not my aunt, it's not my mom, you know.
I'm gonna just speak to them politely and just what I need and that's it. And I'm not gonna let it go beyond that. I don't want to become, I don't want to come across as rude.
I don't want to be like a person who people, you know, what's wrong with this person, but just people understand me. And when you give off that vibe with people, they actually don't approach you and they don't, because it's not worth it, you know. I know it's just gonna, there's nothing there, you know.
I'm trying to get the person's attention but they're not giving me any attention back. So that's, I think that's how you should deal with it as best as you possibly can. Did my answer, yeah, did it make sense? Like even if the Sahaba, like, I think it was like 2,000 hadiths from Aisha Like they would have, yeah, they would have needed to interact, not in a respectful way.
Yeah, absolutely. But even among the Sahaba, Allah warned that if you ask the wives of the Prophet, ask them behind a partition, and nobody sat in the room together with Aisha, like the Aisha and another Sahabi and they're just chatting together. They came to the door of her place where she lived and they said, you know, respectfully, our mother, because they used to call her that, our mother Aisha, right, because she's the Ummahat al-Mu'minin, the mothers of the believers.
And they would say, Abu Huraira, for example, used to go to the door of her apartment and he used to read hadith to her. But she used to speak only what was needed, only what was needed. And there was no, it wasn't like you don't knock on someone's door and how are you, what's happening, what are you doing today, what do you want, like there was none of that kind of social interaction.
There was none of that joking with anyone. It was just, I came to ask you about a hadith. Okay, read.
Yes, that hadith is correct. No, that hadith is not correct. And then also, if you look at the Sahabiyat as well, a lot of the interaction that happened was between, for example, the female companion and their mahwah.
For example, Aisha, most of the narrations that Aisha passed on were passed on through her nephews who were mahram to her. So that's the daughters of Asma, the sons of Asma, sorry, the sons of Asma, for example, Abdullah ibn Zubayr, Urwa. Urwa narrated so many hadith from Aisha, Urwa ibn Zubayr.
Urwa, his mum is Aisha's sister, right? So his mum is Asma bint Abi Bakr, and that's his aunt. So he would go in freely, he can talk with her, he can sit with her, he can, you know, he doesn't have those restrictions. Everyone else, they came to the outside of the partition and they فَاسْأَلُوهُنَّ مِنْ وَرَاحِهِ And he asked them from behind, hijab here doesn't mean her hijab, from partition, behind the barrier that you, they don't, because people's hearts are like that.
You think that it's not going to affect me, I'm not going to do something haram, I'm not going to fall into something haram. But like I said, there's so many answers to that. Number one, you might not fall into something haram today, but what guarantees you tomorrow or the next time? The next thing is if you develop a habit, then by the time it becomes a problem, that habit is already there.
Like people say, why are you even separating between kids who are like, you know, eight years old, nine years old, seven years old? Because if we don't teach them like that, look at the prayer. Prayer is not obligatory upon a person until they reach the age of adulthood, right? Until they become, barely if they reach the age of adulthood. But why did the Prophet ﷺ say it? That command your children from seven years old and then discipline them from 10.
They're not sinful at seven, they're not sinful at eight, they're not sinful at nine, they're not sinful at 10, they're not sinful at 11 or 12, maybe 13, 14, maybe 15, depends on the age. Why? Because if you don't develop the good habits to begin with, you won't, like no one's going to start praying five times a day when they reach 15, right, generally speaking. You start early so it can be a second nature to you.
Yeah, that's it. You develop a habit for it. And also, you know, what you do affects other people around you, your friends and stuff like that.
So yeah, that's a big thing. That was a really good question. I hope we get it.
Did my answer, did it work out for you? Okay, alhamdulillah. Go on then, Zaid, what's your question? There's a lot of people, like a lot of schools, they have mixed classes. So sometimes when some of your classmates were males, they start interacting a little bit too much, and you feel they're interacting a little bit too much with the females, and you try giving them nasiha, they just kind of, they tell you to kind of get lost.
So how is another way to give nasiha without, really with like, with their attention? So this is really good. I think this question is basically a question of how do you actually do al-amr bil ma'ruf wa an-nahi al-munkara? How do you actually tell people to do what's good and stop them from doing what's wrong, in anything? And there are two parts to this question. So the first thing we can start with is we can start with the hadith of the Prophet ﷺ. مَنْ رَأَ مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَتِهِ فَإِنَّمْ يَسْتَطِعْ فَبِي لِسَانِهِ فَإِنَّمْ يَسْتَطِعْ فَبِي قَلْبِهِ وَذَلِكَ أَضْعَفُوا الْإِمَانِ Whoever of you sees an evil, let him change it with his hand.
And if he can't change it with his hand, change it with his tongue. And if he can't change it with his tongue, hate it in his heart. And that is the weakest of faith.
Okay, what does this hadith mean? First of all, it means that we learn that not every time will you be able to change something with your hand. You know, you'll be able to intervene like that. Not every time.
Sometimes you will be able to actually physically change something. And that could be as simple as, you know, taking your friend's hand and saying, ''Habib, come with me. Let's go.'' You know what? You can do that, yeah? Without necessarily saying what he's doing, just say, ''Yalla Habib, let's go.'' So you take him and we go.
But there are times, the real time when you have the ability to change something with your hand is when you have authority. Basically, almost all of the time, changing something wrong with your hand requires authority. You have to have some power over that person.
Now, it might be like, convince them as a friend, like, ''Come on, come on, let's go, let's go, let's go.'' That's to a certain extent, but it's not, you don't have power over that, right? Like a teacher has authority over the students in the class. They can say, ''You, Abdullah, separate. Now, go and sit over there.'' Like, you can't do it.
You don't have that authority. So you can try and there's two things you can do. Number one, you can try and use your kind of authority as a friend, like, which you have a little bit over them, like a little bit of kind of friendship or like, try to come and say, ''Come on, come on, let's go, let's go.'' Or if they're doing something really wrong, you can ask someone who does have the authority.
Like, for example, the teacher is there and say, you know, ''Sir, look, he's doing something. Could you ask him?'' In this situation, you can't because the teacher might not see they did anything wrong. But in some situations, we're talking generally, you can, you can raise the issue to someone who has the ability to physically separate them or whatever.
So if you don't have the ability to do it physically, then it comes with your tongue. And that requires knowledge, right? Because if you speak without knowledge, that in itself is a really big sin. ''وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَتَعْلَمُونَ'' Say about Allah what you don't know.
That's a huge sin. So you can only really speak out if you have the knowledge to be able to speak out. Again, you can try it in a simple way, like, ''Come on, let's go.'' Or, you know, let's not, you know, whatever you want to say, ''Waste our time with this.
Come on, let's go.'' Or, you know, if you want, you can even say to them if they're, if you have that kind of friendship with them, ''أَخِلْتَقِ اللَّهِ'' And you feel like, just, what are you doing, man? Come on. So you talk to them. But ultimately, what do you do if the person turns around and says, ''What am I doing wrong? I'm not doing anything wrong.
What am I doing wrong?'' So you either have the knowledge to answer them, or you don't have the knowledge to answer them. So if you have the knowledge to answer them, then you can talk to them about it. But if you don't have the knowledge to answer them, then again, we now have to go to the third step.
And the third step is that you can't physically pull him away, and you can't say something. You've tried to say what you could, but it didn't help. And you didn't have the knowledge to be able to address it in detail.
So all you can do is to hate that thing in your heart. But where some people go wrong is they think that hating in your heart means that you don't do anything. But that's not true.
If you hate something in your heart, that's going to affect how you behave. Like, you're not going to stand there and joke with them. Like, for example, someone said, ''Look, man raa minkum munkara, fal yughayilhu biyadi.
Fa in lam yastatee'fa bilisani. Fa in lam yastatee'fa biqalbihi. Wa dhalika adhaafu al-iman.'' I hate it in my heart, and that's why I'm standing, joking, and playing with him.
And you know, if you really hated it in your heart, you would behave like you hate it in your heart, right? You'd be, if you're not going to go, I'm going to go. If you're not going to go, I'm not going to go. I'll go somewhere else, or you know, I'm not going to, because you can't change that person at that moment, but you can at least distance yourself from it.
The other aspect to think about is how Allah Subh'anaHu Wa Ta-A'la said, So, when you tell people about Islam, and that includes telling them what's right and telling them to keep away from what's wrong, you need to do it with hikmah. Hikmah doesn't mean that you are soft with people, but hikmah is that you know when to talk, and when to be quiet, and when to push, and when to not, and when to be harsh with someone, and when to be gentle with someone. That's hikmah, right? Hikmah is to know, like, which tools shall I use in this situation? So, you know that person.
If I say to him, if I shout at him, if I say to him, stop this now, what are you doing? You know, haram, you know, like, is he going to respond, like, subhanAllah, you know, positively or negatively? You know him. If you sort of cut off or distance yourself and say, you do what you want, but I'm not going to be involved, how's the reaction going to be? So, in that situation, one of three things is going to happen, two things. Either you're going to make it better, or you're going to make it worse, right? If you think you're going to make it better, then you have to do that, whatever you can do.
If it's to shout at him, to push him, to say to him, stop it, or to be, like, harsh, or to be gentle. But if you think you're going to make it better, if you, inshaAllah, this is the will, he is going to listen to you. But if you believe that what you're going to do is going to make it much worse, or a little bit worse, you think that actually he's going to do it even more, and he's not going to listen to me, then in that case you can't, that's a time to just say, no, I'm going to have to go for a different approach for this person.
The other thing that will help when we talk about a ma'idah tul hasanah, is that a ma'idah is something that touches your heart, right? It's something that touches the person's heart, like words, like a warning which touches their heart. And to know that, you have to really know the person really well. Like, what is it that is going to touch this person's heart? Because sometimes you tell them, and like, you know, I always think about the ayah, وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهِ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ Some people, you say to him, يَا أَخِذْ تَقِ اللَّهِ أَفِيرَ اللَّهِ And when you do it, he gets his izzah, like, he gets his pride and his honor gets in the way, and he does the sin more.
That's what it means, أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ And he started to do the sin more because he got so much pride in himself, in his heart that, no, you're going to tell me not to do it, I'm going to do it a hundred times more. So that person, you can't, you have to find a different approach with them. And you have to understand that people go wrong from two ways.
There's two things people go wrong, and Allah mentions them so many times in the Qur'an. People go wrong because of And they go wrong because of People go wrong because they don't know or they're confused, like, from a knowledge point of view, right? They don't know that it's wrong, or they're not sure that it's wrong, or they're confused about whether it's right or wrong, or they heard someone on YouTube say it's not haram, or... The problem is knowledge, right? They've got a problem in their knowledge. The other person, if it's their desires, they know it's wrong.
It's like, ya kheiruq, don't lecture me. I know it's wrong. Ignorance? No, here it's not ignorance.
Here he knows it's wrong. He wants, his heart is telling him, it's wrong, but I enjoy it. It's wrong, but I like it, yeah? So you have to decide which one is that person in.
This comes so many times in the Qur'an. Surat al-Fatihah غير المفضوب عليهم والا الضالي المفضوب عليهم, they are the people who, they know it's wrong, but they do it anyway. And al-Daleen are the people who don't know, it didn't know it was wrong in the first place.
The same thing comes many times. So what we have to do is, if we think that our friend, the problem is shubuhat, like in other words, this person keeps saying to me, why are you saying to me it's wrong? It's not wrong. I heard that Sheikh said to me it was, it's not wrong.
It's not wrong for my age. I'm not older yet. This is knowledge problem.
So how do we solve this? What do you think? What do you guys think? If you think the person is confused. By bringing them daleel? Yeah, they need knowledge, right? They need knowledge, ilm and daleel and proof, and to be explained to them in a gentle way and so on. So now if we're talking about shahwat, somebody's desires, this person now knows it's wrong.
And don't ever think that people are either one or the other. Some people, most people have a bit of both. They're a little bit ignorant, but they kind of in their heart know that it's probably not right.
Then the way to deal with shahwat is really this whole idea of tazkiyatun nafs, like purifying yourself, of getting nearer to Allah, knowing Allah, knowing your religion properly. You know, for example, Allah said, Prayer stops you from al-fahsha. All the stuff we do about girls and boys and boyfriends and girlfriends and very close friendships, all of it comes under al-fahsha.
It comes under the topic of al-fahsha. That's like the general term for it. Prayer is supposed to stop you from doing this.
If you find yourself doing this, then most likely the problem is the person is not, they're not praying properly. Maybe they're not praying on time. They're not praying with khushuwa.
They're not taking their religion seriously enough, for example. So sometimes it might not even be that you talk to them about a specific issue. If they know it's wrong, you just gently remind them, you know, give them a ma'id or something to touch their heart.
Wallahi, you and me both know it's wrong. We're not, we know it's wrong. You know it's wrong, I know it's wrong.
Let's try and do something different. Let's be better. So that's the aspect.
When you speak to them, what's going to happen? There has to be some jidal, right? It's going to go back and forward. Like, what do you mean? Are we just friends? It's going to go back and forward. So you have to have that argument in a way that is the best possible way.
Not a horrible way, not where they feel bad, but just where you are in the best possible way, like that they leave thinking, wow, SubhanAllah, I wish I could be like this brother, how he is. And maybe he doesn't even change today or the next day, but over time, you know, things happen and you learn from your experiences. So those are some things I would think about when it comes to telling people when they're doing something wrong or encouraging them to do something right.
But always bear in mind if the outcome is going to be worse, you have to find a different way of doing it. And if you're going to make it better, you have to do it normally, even if it's difficult for you. And the more you get the habit of doing it, the easier it becomes.
I mean, we were just chatting about that in a break, right? About how difficult it is. So if you had a question about it, we can take it. Yeah, I have one more question.
We were talking about like, if you can't do anything with your hand or tongue, at least with your heart. So it's related to that. How do you survive as a ghareeb in the current environment in schools? It's really true.
How can you be... I think the first thing is the Prophet ﷺ, what did he say? He said, بَدَى الْإِسْلَامُ غَرِيبًا وَسَيَعُودُ غَرِيبًا فَطُوبَة لِلْغَرَبَة طُوبَة is paradise or a tree in paradise. Islam began as something strange. How was it, you know, think about it.
How was Islam strange back when the Prophet ﷺ first told people يَا قَوْمِ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ تُفْلِحُ Say لا إله إلا الله, you're going to be successful. They said أَجَعَلُ الْآلِهَةَ إِلَهًا رَاحِدًا إِنَّ هَذَا لَشَيْءٌ أَجَابٌ Has he made all of these gods into one god? This is really strange. It's weird, you know.
Now when you try to practice Islam, Islam also has come back to being something a bit strange. You don't have friends that are girls. Even in countries with Islam, there's still that problem.
It's become easy. So you remember the reward, طوبى, paradise. You're going to get the high place in paradise for being a bit strange.
Not strange in a sense of distant from the Muslims or distant from Islam. Different from the others. But just being what Islam tells you to be and doing what Islam tells you to do.
So you remember that paradise is the reward of the people who are strangers. And they're strange because they are practicing Islam at a time when most people are not practicing. So the first thing is you keep in mind your reward.
The second thing is, if you think about who you're around, if you're around people who are not practicing Islam that much, you always feel more strange. And when you are around people who are practicing Islam, then that strangeness and that kind of like being different, it kind of calms down, right? And finally, so I think being around good people, being around good friends lessens the feeling like you don't feel as gharib, you know, as strange. And then also that you remember that if you please Allah, Allah will make people accept it from you.
You know, people will accept you for who you are. إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ قُدًّا Allah will place love on the earth for those people. People will like you.
People will accept you for who you are. Maybe not all the people, but Allah Subh'anaHu Wa Ta-A'la will be pleased with you. And then you will find like, you'll be comfortable with yourself and who you are.
And people will accept you for who you are. But if you try to please people, then ultimately you make Allah angry. And then people don't accept it from you.
People will never accept it from you. Whatever you do to please them. You know, for example, like Allah said, وَلَا تَبْفَعَ عَنْكَ الْيَهُودُ وَلَا النَّصَارَ حَتَّ تَتَّبِعَ مِنْهُمْ If you don't follow their way, they'll never be pleased with you.
And that's true of even people who are not practicing Islam to a certain extent. You know, even whatever you do, they won't be happy with you. So it's better to do what will please Allah.
And Allah Azza wa Jalla will take care of your relationship with people and make you feel confident in yourself and happy with yourself and who you are. And then at the times you feel really, like you stand out and really strange, you just remember the hadith. I want to be from the people of paradise.
And inshallah in paradise, it will not be any, you will not be gharib, you will not be the stranger. Part of it's like seeing the light at the end of the tunnel, which is Jannah. And part of it is like, it's not like that bad if, it's not that bad if you're strange in this dunya, if you have something better.
It's true. And also that you're all, you know, whatever you do in this dunya, you'll always be, you'll always feel like it doesn't, you don't quite fit in. And that's totally normal.
And I think the alternative, I tried that when I was younger. Try to blend in, fit in, try not to stand out too much. You don't feel good about it.
And it doesn't work, you know, because whatever you do, you can't change how you feel. And you shouldn't, because it's what Islam tells you. Just concentrate on doing what pleases Allah.
And don't worry about what pleases people. Because people, to be honest, well, you see them then, you know, even the people who are their close friends with, and they love them so much, and they're really close with them. Two days later, they are enemies, you know? And this statement of Ali bin Abi Talib is very powerful.
Where he said, the person you love, love them, you know, don't love them too much. Maybe one day they'll turn out to be someone you hate. Just, you know, if you have that enmity towards someone and that, just keep it to a certain extent.
Because maybe that person, one day will become someone you love. And that's what I talk about when it comes to friends and stuff like that. Like if you put, you know, so much interest like that, whatever that person asks of me, and whatever they want from me.
But then, you know, two days later, two weeks later, two months later, something happened between you, and it was all wasted. But what you invest in pleasing Allah, it will never go to waste. Allah doesn't lose the, cause the reward of the believers to be lost, or the reward of the good-doers to be lost.
Yeah, okay. So I think that's all we have time for in this episode. I want to say, to the two of you.
Wallah, your questions were amazing. Your feedback, your contribution, everything was fantastic. Jazakumullahu khayran.
Really appreciate it. And inshallah, we hope you're going to come next time. So that's all we have time for, for this seat at the table episode.
And inshallah ta'ala, we'll see you in a future episode. Inshallah ta'ala, we'll be asking the guys to come back on again. And we also have some new guests as well.
And that's what Allah made easy for me to mention. And Allah knows best.
