 Asalaamu alaikum warahmatullahi wabarakatuh Welcome to a new episode of The Life Facebook, a journey through ideology. Last week and over the past couple of weeks, we've been discussing how to prove the existence of God through looking at the perfection of the creation. This week's episode is a very exciting episode because we're actually moving on from the perfection and looking at a different angle of proving the existence of God. Insha'Allah, I would like to welcome our esteemed guest, Sheikh Mohammed Abbas Panjsh. Asalaamu alaikum warahmatullahi wabarakatuh How are you doing this evening? Thank you very much, very well. Alhamdulillah, alhamdulillah. So last week we looked at proving the existence of God by looking at the perfection of creation, but if this is not satisfactory for some people because we see around the world there's a lot of heated debate, a lot of complicated debates where people bring in their sciences and all of that. Are there other ways to prove the existence of God? Absolutely, and just a quick pointer on the ishqalat or the objections that we face. From last week and the week before, we said that for the person who is actually seeking the truth, contemplation over the perfection within the creation in itself is a strong enough proof. Objections that come forward like science. Is it science or is it God, for example? Yesterday or last week we tried to establish that science is a system created by God and in fact studying science brings a person closer to God rather than away from God. Just having said that as a pointer, you find that within the text, Sayyeda Shabbar Rahmat Allah when he completes the chapter on proving the existence of God through pondering over the perfection within the system of creation, he comes to a second type of proof. Another way in or another way through which the existence of Allah can be established and this is known as the proof of fitrah. And this is actually a proof extracted from the Holy Qur'an, in particular Surah Al-Rum verse number 30 where Allah says, if we were to go through the verse of the Qur'an, Allah Subhanahu Wa Ta'ala, there is a context in which this verse is revealed and the context in just in terms of the chronology. The verse is prior to verse number 30 in Surah Al-Rum, Allah Subhanahu Wa Ta'ala is granting arguments to the mushrikin towards the oneness of the Creator. Allah Subhanahu Wa Ta'ala comes forward with examples and with logical arguments in order for the mushrikin to think over, pound over and correct their belief system. So within this context, you find within verse 30, Allah Subhanahu Wa Ta'ala says, direct your attention towards the upright religion. So over here, the word wajhaka, your face, a metaphorical usage of the word, your face, turn your face towards the right religion, the face over here metaphorically denotes, turn your attention, turn your attention towards the upright religion. Deen Hanifa, the deen which is Hanif, means upright, virtuous. Now you will find over here, between brackets, that the deen Hanif was a common terminology that was used by those people or to refer to those people before the be'athah of Rasulullah, sallallahu alaihi wa alaihi wa sallam, who were actually monotheists. So you find that even before Rasulullah made the declaration of Resala in this event, this grand event or celebration known as the be'athah, there were a number of people who within the Arabian Peninsula were monotheists. So one of them, for example, Abu Talib, sallallahu alaihi wa alaihi, a believer in the oneness of Allah al-Zawajal. In fact, we have sufficient proof that shows that Abu Talib, sallallahu alaihi, was in a state of Intidar. Ajeeb, in a state of Intidar, how you and I, we're supposed to be in a state of Intidar, in a state of waiting for Imam Zaman of our time. Sayyid Abu Talib was also in a state of Intidar, in a state of awaiting but awaiting for the final messenger of Allah al-Zawajal. And there is enough and sufficient Qara'in indicators and indications from historical text, his behavior and his words that he was in a state of waiting. The same is applicable to Sayyidah Khadija, Ummul Mu'mineen alaihi salam. She was never a polytheist or from the Mushriqin. Another example is Sayyidina Hamza, Asadullah, for example, he was from one of the monotheists and you find that, again, this just came to my mind even though it's not a part of the discussion but I think discussions like these are important. It gives us value and it adds on to the bigger picture. You may have seen, for example, the movies that are made about Rasulullah. You find one, for example, the message. You may have seen it in multiple languages, of course. And I think the one in English, if I'm not mistaken, if I remember correctly, I think the actor, Anthony Quinn, was playing as the character for Hamza. And you find that when Hamza declares, like in this movie, the message, when Hamza declares his oneness and his tawhid, you find that one of the people who object, for example, was Hind, La'ina. And you find that in the movie she's talking about and she's saying, who would wonder that along these lines? Who would wonder that Hamza would become a monotheist and profess to the religion of God when he was a person who hunted lions and drank wine? Hamza was never a person Asadullah and Asad Rasulih was never known to have drunk alcohol or to be a polytheist. There is a difference between announcing your faith and concealing your faith up till the right time. But we have within our tradition that these individuals from the Bani Hashim were people who were on the Deen Al-Hanif. They were in this upright religion, which Allah swt refers to within this verse of the Qur'an. And they were known as the Hanafi, for example. So they were the monotheists. And you find that upon this verse, the next word that says is fitr, Allah swt turns your face towards the upright religion, which is the fitrah that Allah has placed inside of you. Answer that after the break. I do want to remind the views. If you do want to call in and ask the sheikh a question, you can call in on 0203-515199. Alternatively, you can what's up in your questions in the number down below. Insha'Allah we'll see you after Adhan and Salam. Salam alaikum and welcome back to the second part of the Life Faith Book, a journey through ideology with Sheikh Mohammed Abbas Panjsh. So before the break we discussed the ways we looked at of proving the Creator through the perfection of creation. We looked at the Hanifs, the monotheists, before the Prophet peace be upon him and his family. And just before we ended, you brought it to the topic of the fitrah. What is the fitrah exactly? Right. So you find that Sayyid-e-Shabbar in his book Haqul Yaqeen, and you find that majority of the scholars in Ilmul Qalam, the Shia Imamiya, referred to the Dalil of the fitrah. To prove the existence of God. So and the verse that is quoted is from Surah Al-Rum verse number 30. So if we were to go over this verse just as we did before the break. So turn, Allah SWT says. Turn your face or turn your attention towards the upright religion. This virtuous religion, Deen which is marked by monotheism, the center of the Deen being monotheism, it's a fitrah of Allah that He has placed within the people. That is the upright and the correct religion. So now the question is, what is this fitrah of Allah that He has placed within the people? And what is its relation to this Deen-ul-Qayyim? What is this? The fitrah in terms of definition, right? You find that to give you an idea, it's this innate instinct within man to believe in God. And you find that scholars have come across and they have multiple definitions for fitrah. One of the scholars come forward and they say, Eman betawheed Allah al-Ladhi jubila alayhi l-insan. It is your core, innate, pure belief in Allah Azza wa Jal that's a part and parcel of your soul. Your belief in God which is engraved into your very essential being. This feeling or this belief in God is affected and is distorted due to the surroundings and the people we meet with and the ideologies. But this innate feeling inside of us, you can almost say like this instinctual feeling within us like a default setting. So it's like it completes our soul. It doesn't complete our soul. It is a belief that is deeply rooted within us by default, if I could say that. Think about a computer with default settings and then you come change something. If you could use this term, the default setting with which Allah Azza wa Jalla created us, fitrah, is to believe in one God. Okay. It is this inbuilt feature, power that allows us to comprehend and seek the Ma'rifah of Allah Azza wa Jal. So this innate feeling within us is known as fitrah, centralized within our heart and within our mind. This defective belief system in itself is the proof of existence of Allah. Now somebody might come and they might ask you what is the proof that my default setting was that I believe in one Allah? Very good question. Maybe somebody would say Allah my default setting was two gods or my default setting was asked that I don't believe into God. See, because just now the atheist will come forward and say that people are born without faith. It is only when you are brought up in a Muslim house, you become a Muslim. If you are born in a Christian house, you become Christian. If you are born in a Hindu family, you become Hindu. But generally speaking, there is no God. It's all science, for example. The environment leads you towards a faith. So the originality is non-faith pushed towards faith. Ahana in our traditions, we have the opposite. Believing in one God. However, it is the family and the surroundings that then make him into a polytheist and this and that and non-faith and atheist. See, total opposite claims. Now, how do we know which claim is right and which claim is not right? Over here, we come back to the Hadith. And you find that Sayyid Shabbar Rahmatullah Ali, he talks about this tradition narrated on authority of Imam al-Sadiq, Salawatullahi Wassalamu Alaih, in the Tafseer of this verse of Surah Al-Rum verse number 30. Sayyid Shabbar mentions this incident where a person came to Imam al-Sadiq, Salawatullahi Wassalamu Alaih, and asked him to prove the existence of Allah. So you find Imam al-Sadiq uses the proof of the fitrah, this inbuilt innate feeling within us, belief within us in a higher power in a God. How Imam al-Sadiq said to him, have you ever been in a situation where you are on a boat in the middle of the sea or in the middle of the oceans and suddenly you are engulfed by a storm, waves and cyclones and winds from every direction and you felt at that point that your ship or your boat will not survive through the storm. In fact, you may drown and you may die. Have you ever been in such a difficult position in your life when you're traveling in a boat like this? The person said, of course. And it seemed that Imam al-Sadiq, al-Salam knew that this person travels a lot by sea so he would be able to relate to the example. This is the point that Imam used an example which this person would be able to relate to in order to prove the existence of Allah. This person said, yes, I've been in a situation like this before where the boat was about to capsize and the storm and everything doing. Imam al-Sadiq says, at that point when you were so hopeless and it was absolutely, it seemed that it's absolutely sure that you're going to drown and the boat is going to capsize. Did your heart call out to a certain power? And did you say, I wish I can be saved from here? There's been atheists, for example, who say, for example, oh my God, they'll be like, oh my God, and I'll be like, what would he refer to if you don't believe in him? That was actually something that happened on television where he was actually one of our Shia brothers. He's very famous. I won't mention his name. He was debating one of the very, very big atheists, a very well-known person. And when the audience was asking him questions, he's like, oh my God. And he was like, well, what God? You don't believe in God. So who are you putting up to? And the same thing you find this, you see, this is what the fitrah is. In times of difficulty, it is within the nature of man that he will seek for some intervention by some great lord or some great power. You notice this, even within children, whether they're religious or they're not religious, say, for example, now the results for the examinations are coming out. So for example, GCSE results are going to come out. Everybody's freaking out. Even the person who doesn't pray on a daily basis, probably doesn't even believe in God, does not even think about God. At the time that exams are coming, you see Subhanallah suddenly he's more compliant with the religion, reciting salat on time, maybe going to the church, whatever it is. I hope, you see the student, praise, praise, praise. I hope I pass. This prayer, this hope, this inside feeling within you that there exists a greater power that can change your destiny, that has control over your destiny. Imam Al-Sandik says, the Quran says, Allah Azza wa Jalla says that instinct and that feeling in itself is the greatest proof of the existence of God. Otherwise, why would you have this unexplainable, deep, in-depth instinct to call out to a Lord or to call out to a power? Subhanallah, you find that this is why we say our faith and the teachings of our faith need to be taken from Ahlul Bayt. You could have, with all your respect, a number of high-level intellectual discussions on proving the existence of God and philosophical theory not necessary to prove the existence of God because the imams come forth with the most simplest of arguments that are yet the most convincing of arguments to prove the existence of God. Even an atheist, even a person who claims to be an atheist, at the end of the day has this innate feeling and need to subscribe to a belief. This is fitrah. He says, I don't believe in anything. He says, I'm faithless. Now, you have a number of people that you speak to, they'll come and they'll tell you, I'm a faithless person. I'm non-faith based. Baba, I don't believe in anything. That statement in itself is a fallacy. When somebody comes and tells you, I don't believe in anything, I don't believe in anything, that statement is a fallacy, meaning what? You believe that you believe in nothing. True. When you say, I don't believe in anything, that's a belief. Your belief is that you don't believe in anything. There is a mughalata. It's a mughalata. It's a fallacy in the way that you think. Excuse me. So, Imam Sadiq says, this innate feeling within the human being to reach out to a higher power in terms of need, in terms of this stress, this power within us or this voice inside us, this ability within us to comprehend and to actually want to subscribe to a belief is the greatest proof of the existence of Allah Azza wa Jal. In fact, there was one of the books of Qalaam that I was looking through and in this book of Qalaam by Marhum Sayyid Ismail Sadr, one of our greatest scholars within the Ghaiba of the Imam. He says that proving the existence of God is like trying to prove something so simple. Sometimes it almost becomes absurd. It's like trying to prove that it is daylight by using a lamp. You want to prove it's day, right? You want to prove that light exists, but you are bringing another light to shed light on that light. Makes sense? Makes sense. No, this doesn't make sense. The point makes sense. Makes sense, of course. But he's saying, look at how simple the issue is, which has been unnecessarily complicated in many ways. A person, when he tells you, I believe that it was mother nature that created this universe. What is it within you that compels you to have a belief that is mother nature? That compulsion within you shows you the necessity of the existence of a power. Now we need to guide and we need to see who is this Lord. Many times you will be surprised when you look at the arguments that people come forward about mother nature. We touched upon it very, I think just in passive, but you see the proponents who come and tell you that mother nature is responsible for the creation of this earth. If you actually look at it, in many ways they are referring to the Sifat of Allah Az-Zawajal. But describing mother nature, if you are to tell them, Yabeh, this is not mother nature, this is Allah Az-Zawajal, you find that the equation totally changes and therefore this fitrah in itself, you find like the way Allah masayih the shabbar says and like the way a number of the ulama of ilmu l-kalam say, this fitrah in itself is the strongest greatest proof such that if you were to contemplate over this, you would not even need to contemplate over the perfection within the creation to prove the existence of Allah. The issue is as simple as the issue of the fitrah. And you find that when you go over the tafsir of the Quran in regards to the fitrah, the tafsir that I'm using over here of the Quran, takribul Quran, this is the title of the tafsir, takribul Quran ilal adhan, making the meanings of the Quran much closer to the mind, making it easier to understand for the mind. And this is a tafsir that was authored by Ayatollah al-Uthbah al-Imam Sayyid Muhammad Shirazi. And his commentary on this verse is very interesting for Surah Al-Rum, verse number 30, he goes on to say that in regards to the fitrah, this innate feeling inside of us and this need and this instinct to believe in a faith, this faith that revolves around the oneness of God, you see that the end part of the verse says, he says he describes the fitrah in a very beautiful manner, using a beautiful analogy. He says because the man is created, right, is a creation, think about it as a product that is manufactured. Every manufactured product in order for that product to perform to its optimal capacity and function in the right way for what it was manufactured, it has to work according to the manual book, it has to be set up as per the manual book, the guide, the operation guide or whatever you want to call it. If you start to operate a manufactured item or commodity or try to trouble shoot it in a manner other than the manual book, what happens to the product becomes corrupted, it becomes spoilt, it becomes broken, it seizes to function in the way that it was planned. We assemble the product first and after we have messed it up then we go back to the manual and say, what was written over there? Not only Raki Habibi, lots of people. No, you'll be surprised subhanallah. Sometimes even sometimes even when it comes to running and maintaining and managing and spearheading Islamic institutions, subhanallah is like this, everybody wants to use their own opinion and when they down to the people and the community, then we go and say, okay, what is the Qur'an and the Ahlul Bayt say about that? Anyway, subhanallah. He gives the example of the manual, he says, if you do not refer back to the manual then the product in itself or the commodity in itself fails or does not operate to its optimal capacity or for what it was manufactured. Sayyida Shirazi says the same thing in regards to man, a creation created by Allah Azza wa Jal. So as a creation, yani instead of manufactured commodity put in the word creation. So as a creation, human beings have a manual book which they are supposed to refer back to in order to ensure that they function optimally and they're able to fulfill the purpose of the existence, they are able to fulfill the purpose of their existence, they're able to fulfill the reason for which they were created. If they do not refer back to this manual book and they start following other manual books, abandon this manual book all together, then there is fitna and fasad in the earth, this manual book here is what the Sayyid uses in his tafsir, this analogy to show the fitrah, i.e. belief in Allah Azza wa Jal and belief in this Deen al-kayyim, upright religion, the religion of Islam, is this manual book for human beings which if they refer back to, they are able to live their life in the right way. Of course, of course. So Sheikh, you talked about someone, if someone didn't want to, when someone talks about not believing in anything, that they're actually believing in something. Sure. Is there a loophole? Can you not believe in anything at all? The fact that you don't believe in anything and you attest the fact that you don't believe in anything, that in itself is a type of belief. When you say, I don't believe in anything and I firmly stand by this principle, it means you believe in something, you believe that you believe in nothing. And this is where we said it becomes a logical fallacy in el-mulmantik, it's known as a void argument. And you find that a lot of people fall into the same trap. And this is why, Bayn al-Kausayn, while we're on the tafsir and understanding this dalil of fitrah, you find for this reason, you find that a lot of people in a lot of the debates and the arguments that you formulate, particularly when it comes to issues of religion, they fall into these categories of mistakes. There was one time, if I'm not mistaken, Marja al-Kabir, Sayyid al-Abul Hasan al-Isfahani, and there was a delegation of communists that came towards him. And the communists were of the opinion at that time, they came to meet Sayyid al-Abul Hasan al-Isfahani, and the majority of these thoughts by the communists and so on and so forth, they came from these colonial and imperial states. And it is through this sort of ideology that they attempted to corrupt the Islamic fiber and the ideology within the people. So in addition to not only robbing their resources, they also robbed them of their ideologies. So they would come and in one of these meetings, they came to Sayyid al-Abul Hasan al-Isfahani, and they said to him that we do not believe in the concept of an ultimate single truth. Okay, interesting. There is nothing like an absolute single truth, rather everything in regards to reality is relative. There can be multiple truths. And this is again another philosophical concept that there doesn't exist one absolute truth, rather truth as a concept is something that is relative. There could be multiplicity truths in truths, meaning that, so for example, if you were to claim there is one God, that is also true. If you were to claim there were two gods, even that is true. If you were to claim there are three gods, even that is true. If you break... Is that not a paradox or like, it's like a paradox, no? In that... You say there's one God, but then you say there's two. Which one is it? They say this is the relativity of truth. There is truth in that statement and there's truth in this statement as well. And this was a theory that was being brought in to dilute the power of a single faith because then the argument and this is actually the fundamental principle on which many present day models of pluralism are built on. Where they come and they tell you the basis for a pluralistic society, a multi-faith society, and we're not against multi-faith, by the way. We're not against pluralism, but what we're saying is the brand of pluralism that is being pushed forward or the brand of multi-faith and multi-ethnicism that is being pushed. This is what we're trying to understand. They say that the root for pluralism is that we have to have a pluralistic society because there does not exist one absolutely true religion. And therefore religious pluralism is important. So Inter, you don't have the right to say that Islam is right and Christianity is wrong or Christianity is right and Islam is wrong. You have no right to say any world religion is wrong. They are all the same. They all hold a certain type of truth to the extent that the argument is pushed forward. They say that every religion, no matter which religion you abide by, every religion is like a stream that eventually leads to one God. So regardless of whether you're in this religion or that religion or third religion, it's all Yanina sushi. Now this is a concept, the fundamental concept through which a certain type of pluralism, understanding of pluralism is branded. So again, if we come back to the story, Sayed Abul Hassan Ali Sfahani, they came to him and they said there's nothing like absolute truth. Truth is relative because within shea of faith, you have one absolute truth. La ilaha illallah is an absolute truth. It cannot be a relative statement. Aliun waliyullah is an absolute truth. The willaya of Amirul Mu'minin is an absolute truth. There cannot be any relativity about this statement because there is sufficient proof. So anyway, they were of the opinion that nothing in the world in terms of truths can be absolute. Everything is relative. It can be, can be not. Sayed Abul Hassan Ali Sfahani turned around to this group, the allegation of communists would come and he said to them, well, you are contradicting yourself. He said how? He says the fact that you want me to believe and to succumb to your ideology that there is no truth, absolute truth, but all truth is relative and multiple, multiplicity of truth. The fact that you want me to believe in that, that makes your ideology an absolute ideology. So an absolute ideology preaching multiplicity, he says that's a fallacy. He says if that's the case, neither I am right nor you are wrong. So you knew what you wanted, let me do what I want. That's like saying if I say one plus one is two and someone else says no, it's three. We're both correct. You are both correct. Ahsan too. And the fallacy in the argument is that you are trying to convince somebody that multiplicity of truth is the only concept that is right. That in itself is Tanakhut because you have only one truth and that is multiplicity of truth, but that's a contradiction. It's mocking the intellect aslan. It will go around in cycles, cycles, cycles. It's mocking the intellect aslan. And you find that there are many arguments like these that if a person was to think he would be able to catch the misconceptions within this. So coming back to the text of Sayyid Abdullah Shabbat, you find that in this chapter he ends by narrating and by mentioning quoting some of the du'as of Sayyid Shohadain, in particular the dua Arafah. Now this is the prerequisite. Again this has all been an introduction so far. An introduction to the book of Tawheed. So far what we've done is we've proved the existence of a higher power. Now whether that higher power is one, two, three, four, this is the next stage of the book. And what are the sifat? That is the next stage. So far it's establishing the existence of God. Whether that God is one, two, three, four. The point over here is establishing a higher authority that created all of us that brought us into existence. You see we've been emphasizing on this theme so much that establishing the existence of God is something so simple. It's not rocket science. Look at the way Imam al-Hussein, Sayyid al-Shohadah, salawatullahi wa salamahu alaih, in dua Arafah, look at how he addresses the issue of proving the existence of God. So Sayyid al-Shohadah mentions this as the ending note towards this chapter. In dua Arafah Imam al-Hussein says, How can I use something to prove the existence of a creator when that something which I'm trying to use as a proof to the existence of God in itself is dependent for its own existence upon Allah. I am using something created by God. That thing whose existence is dependent on God, I'm using that to prove the existence of God in itself. Look at the angle in which Imam al-Hussein addresses this issue of the existence of Allah is something that is absolutely straightforward. Wow. And he goes on to say, he says, is there something else that is so much more apparent than yourself such that I have to use this to shed light on you? And he says, is it such a mystery that it has to be unveiled in this manner? And this is one part that you find that a lot of the people emphasize on in dua Arafah. SubhanAllah, Karbala is a madrasa in Tawheed. Imam al-Hussein as-Zawajal is a madrasa in Tawheed. And sometimes people come forward with the ishqalat and they say, and especially the non-shia, they come and they say, oh you people play so much importance on Imam al-Hussein that you forget Allah as-Zawajal. All you do is mention Karbala, Karbala. You people focus on the imams more than you focus on Allah as-Zawajal. If they read one percent of what happened at Karbala, just one percent of the salmon that Imam al-Hussein gave, they would actually understand why we stress so much on Karbala and why we stress so much on Aba Abdullah because I'm going to be honest with you, I don't know the full salmon of Imam al-Hussein, but I know for sure that if I was to go and read and understand it fully, there's going to be so many hidden messages there that I wouldn't have heard of. But Sheikh, I do have some questions coming in through WhatsApp. Sister Fatima from Debon, Michigan says, can the Sheikh give his opinion on how to debate atheists? Again, our opinion on how to debate with atheists has been captured over the last five sessions. And what we would say to the sister is, again, referring back to the style of debate by the imams. This is something very, very important. So going back to texts such as Ehtejad, for example, by Alama Tabarsi, where he carries forward all the arguments of the imams which they used to debate against atheists studying from the life history of Imam Sadiq, where he debated with atheists of his time. Atheism was a rising ideology during the time of Imam Sadiq. And at a more simple level, using the books of Qalam that are authored by the Shia Imamiya scholars. But specifically answering the question, if you're going to research this and you're going to target this, two things, like the one that we said today, the delil of the fitrah. If the delil of the fitrah doesn't make sense to them, even though it should make sense, but in any case, one is the delil of fitrah. The second one is the perfection within the system of creation. This, in my opinion, is one of the strongest manners through which you can get through to an atheist in this day and age. Again, for the sister to remember the rule of thumb is this. It is a mathematical impossibility for perfection to occur multiple times by chance. And you can sit down with a calculator and you make an actual calculation by way of example. What is the chance that, for example, what is the chance that the composition of water being H2O falling into that chemical composition? What is the possibility that this would happen by chance? Number one. And then number two, what is the possibility that this chemical composition that would happen by chance is also detrimental for human life? What is the probability of that happening? What is the probability that the earth ended up in this exact distance from the sun such that had we been 20 kilometers closer to the sun, life on earth would not be possible. It would be too hot. If we were 20 kilometers away from the sun, from our current position, we would freeze. What is the probability that this would also happen by chance? What is the probability that the rules of gravity formulated itself in such a way to ensure that life on earth is sustained the way that it is? What is the probability that the laws of density actually came into existence by chance that would allow, for example, for the ships to sail on water and for man to transport themselves? What is the possibility or the probability that the entire animal kingdom is formed by chance and their biological composition is such that their meat is a crucial part of our diet? For our growth, what is the probability that all this happened by chance? And then put it all together. You will get 0.00000 to Masha Allah. Maybe even they're not enough of those zeros within that calculator. It's just going to show you error. So proving the existence of Allah through the perfection within the system of creation, I believe, is one of the greatest manners and the most strongest convincing manners through which the existence of God can be established. This way you convince those people who believe that creation was by chance. And then when you move to the next stage and it says, okay, it was not by chance, it was by science or by mother nature, then you come in, you ask yourself, okay, who is this mother nature? How did mother nature come into existence? Who put these laws of science into place and this and that until that argument gets you towards Allah and as the author says within the book and as pointed by Allah Azza wa Jalla within the Quran, the fitrah, you ask yourself sincerely, honestly, see, this is one of the biggest things in any debate, whether it is with an atheist, whether it is in regards to Tauheed, whether it is in regards to Wilaya and the Imamah. One thing that needs to always be kept as a prerequisite is that enter as an individual. You honestly need to be searching for the truth. If a person is genuinely not interested to search for the truth, then no matter what argument you give them, they will never change. This is an important criteria, even us in our daily lives, even when we have, leave interfaith or intersect arguments, intersect arguments within the shea, for example, arguments, ideological arguments differences that we have. Many times we want to figure out which one is right, which one is not right, where is the truth and where is false one. You find that no party is willing to budge. Why? Yeah, there's arrogance and everything, but that deep initial requirement, prerequisite in order to get to the truth is lacking, which is what, to sincerely search for the truth, even if that truth goes against everything that you believe in or everything that you've built your life upon. And this is an important thing, I think, and insha'Allah. The sister has the tawfeeq insha'Allah to not only be successful in her debates insha'Allah, but to be an ambassador for Tashayyu in, where was it, in Dearborn insha'Allah. Insha'Allah. And my advice for the sister is to go and watch the previous episodes that we did do, because the sheikh actually does go into very much detail on how you can debate. Yeah, yeah, yeah. So my advice, do watch the previous episodes. If you have the time to do so, insha'Allah, you will become an expert in debating atheists. I'd like to thank the viewers for tuning in to the live Facebook with myself, brother Minha'il Khafaji and with Sheikh Mohammed Abbas Panjoo. And alhamdulillah, we did get through the objective of this episode, which is the second way of proving the existence of God, which is that inner deeper feeling you get when you're in a situation where you feel hopeless. When you feel hopeless, you say, I hope, or please someone help me. That someone is that inner fitr, that default setting, as the sheikh mentioned. Insha'Allah, we'll see you next week on the live Facebook, a journey through ideology. As-salamu alaykum.