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This transcript was auto-generated using AI and may contain misspellings. JazakAllah khair for everyone again for coming out. So inshaAllah ta'ala I'm going to be talking about the psychology of doubt. And really what we're trying to address here in this session is answering the question, why do people doubt Islam? Why do people doubt the veracity of Islam? That's the question we're trying to answer. Now when you ask this question, you can address it from multiple angles. So when someone asks the question, you know, why did such and such a person leave Islam? We can think about it from one angle of thinking, oh there was this intellectual issue that this person encountered. Whether it had to do with women in Islam, whether it had to do with violence, whether it had to do with God, the existence of God, whatever it might be. And so that's one way. You can think, that's why they left Islam, because they encountered that particular question. But there's another aspect that we need to really understand that I feel is often neglected. And that's, who is the person that is encountering that intellectual issue? Because you can look at the actual issues themselves, and actually there is a, the first paper that was published on Yaqeen was actually a study done on Muslims, seeing what is it that causes them doubt. And there was a whole bunch of intellectual issues that were identified in the study, and you can see it on Yaqeen Institute, and there's a beautiful chart that shows all the different issues, and there's a mind map. And it's a lot. But what's really interesting is that all those issues are not secret issues that Muslims who hold to their faith are unaware of. The issues that pretty much everyone in this audience probably have understood, encountered, have asked, and have been fine with, have been satisfied with the answer. So you have two people, one person who is doubting Islam because they'd encountered this issue, and another person who just simply asks a question and they're fine. Both the same level of intelligence, it's not that one is smarter than the other. Both have the same exposure to the same information. So why is it? What is the difference between person A and person B?
It has to be perhaps something about the person themselves. Doubt never exists in a vacuum. You can't isolate it within a particular intellectual issue and say, this issue is causing doubt in the Muslim community on its own. But rather doubt always exists within a person's mind, within a person's heart. And so perhaps there's something about the psychology of an individual that makes them more susceptible that when they encounter the same intellectual issues that many Muslims, billions of Muslims around the world encounter, it makes them uncomfortable, doubt, and sometimes even leave the fold of Islam. So that inshaAllah ta'ala is the area that we're going to be focusing on here. And by the way, I want to make this clear, I'm not then neglecting and saying, oh, it's not important to address the intellectual issues themselves. No. But what I'm saying is we need to have an approach on both sides. Because doubt emerges from this equation essentially. The person and then the issue. You need both. And so addressing it on both angles will really help alleviate the problem. So what is the psychology of doubt? Firstly, we need to understand that the phenomenon and the experience of doubt, we have this idea that doubt emerges from a rational evaluation of the evidences and proofs for and against a particular conclusion. And if in a person's mind, this rational evaluation that occurs does not add up, they don't have sufficient evidence in their mind, then doubt emerges. This is the classic view that people have. They think a person doubts Islam because they're not convinced of it intellectually. But when you look to the Qur'an, the Qur'an challenges this assumption. And the Qur'an, the way it describes doubt is very fascinating, very interesting. The Qur'an, for instance, right in the beginning, in Surah Al-Baqarah, Allah subhanahu wa ta'ala says, في قلوبهم مرض In their hearts is a marad, is a disease.
So the Qur'an is referencing that there's something wrong on the inside of that person that's experiencing this doubt about Islam. There's a marad, there's some sort of a disease, there's some pathology going on there behind the scenes. And this is the place throughout the Qur'an, we're gonna come to that later inshaAllah. That's just one verse there that highlights that. Another very interesting, and I bring this story up, it's a very interesting story between Ibn al-Qayyim rahimahullah and Ibn Taymiyyah, who was his teacher. Two very famous scholars of Islam, Ibn al-Qayyim is often dubbed as the most often quoted scholar in social media because mashaAllah, his insights and profound wisdoms and such a short amount of Twitter space, character, length, gems, they're able to be shared widely on WhatsApp, social media, Instagram, etc. So I'm sure everyone here has been exposed to a quote from Ibn al-Qayyim before. But there's a story that he himself retails in Mithdah Darus Sa'ada, and he says that he went to Ibn Taymiyyah, and he kept bringing to him doubt after doubt, allegation after allegation, and he kept coming to him asking question after question. Ibn Taymiyyah was answering him and answering him and answering him. And at a certain point, Ibn Taymiyyah stopped and gave him very good advice regarding doubt. And Ibn al-Qayyim himself describes this, he says this is the most valuable advice he's ever received from Ibn Taymiyyah on the issue of doubt. So what did Ibn Taymiyyah say? And the reason why I bring this quote up, because it highlights the idea of the psychology of doubt. And that there's two aspects. There's the issue, yes, and there's answers for that. But the answers won't be helpful if the vessel in which they're being sent to has a problem with it, is not able to carry it. And so Ibn Taymiyyah recognized this and told Ibn al-Qayyim, fix this aspect of yourself. So he says, and it's very interesting, look at the metaphor here, very deep and profound. Do not allow your heart to be a sponge for every doubt and allegation, so that it drinks them up and is moistened with nothing else.
Instead, make your heart like solid glass. Doubts pass over its surface, but do not settle on the inside. Thus, the doubts are seen through the clearness of the glass, but are repelled by its firmness. Subhanallah. Here Ibn Taymiyyah is mentioning here, he's making a metaphor of the psychology of doubt, and he's calling it the sponge heart. That if a person has this psychology or this heart state, like a sponge, then everything that comes to it, it absorbs it. So there's nothing in there except that doubt that it's encountering. And he says, make your heart like glass instead. Glass, on the other hand, you can see clearly through the glass. You know, it's like you're in a car wash. You're not affected by the actual soap that's coming through, but you can see it. You can see the colors, you can see the car being washed. So you can appreciate it. So Ibn Taymiyyah here is explaining kind of two different psychologies, the psychology of doubt and the psychology of certitude. And he's giving Ibn Al-Qayyim this advice and saying, you need to fix your heart and your mindset, your beliefs, your approach to knowledge, before you can come and ask questions, because you can ask all the questions you'd like, you'll still have the same issues, unless you are able to put this glass around your heart. And notice the point here is the glass. It's not that Ibn Taymiyyah is telling him, oh, just don't think about the doubt. Just don't think about it. Just move away from it. Forget about it. No. Rather, he's saying, be able to observe that issue and evaluate it from behind the scenes. Take a third person view, an objective, unbiased view, rather than being bothered by it. Because when you're bothered by it, and you're like a sponge, then it's very difficult to actually think rationally about these different issues. This talk, inshallah ta'ala, is going to be describing what I've dubbed here the shak mindset. Shak in the Arabic language means doubt.
So the shak mindset really gets to the core of what we will call the psychology of doubt. Now, I want to make it clear from the outset at this point in time, that when we're talking about the shak mindset, there are really two types. There's one type, which is the shak mindset that you'll see, for instance, of many ex-Muslims that you see on YouTube and online and on Reddit, who go and they have a lot of animosity towards Islam. They're very vulgar towards Islam. We're also talking about people here who aren't Muslim that are very much attacking Islam. And anytime you try to explain to them something of Islam, then they'll say, oh, I don't think this is the case, oh, I doubt this, etc, etc. There's that doubt shak mindset, okay? We can call that category A. But then there's also category B. And we need to make a distinction between the two, because there's a different process going on between each. Category B refers to the people, the Muslims, sincere Muslims. So the category A, they're not really sincere, they're arrogant, they have a lot of issues on the inside, they don't really want to believe in Islam, that's a separate category. But then there's category B, which are the Muslims who know within themselves, they're sincere, they want to believe in Islam, they don't want to leave the fold of Islam, but they're bothered by these thoughts, they're bothered by these doubts, and they want a way out. So we can say category B. We're going to talk about category B later. Right now we're going to be focusing on category A, okay? Is that clear? Category A we're discussing now. Because this is important, because otherwise I don't want people to think I'm explaining category B with category A, because that can be very damaging. You know, if you say to someone, as we're going to get to, you can see in the slide, oh, this is just unconscious, you just want to follow your desires, that's why you're having these doubts, but if you say that to a Muslim who's sincere, that's going to cause problems. That's why distinction is very important, making a distinction. So, category A people. This is very interesting, the Qur'an describes this a lot, about people, the Quraysh for instance, the people the Prophet ﷺ was preaching to,
and the doubt that they used to say, we're in doubt about this, in doubt about that, the Qur'an describes the psychology behind it. And so for instance, you see in the verse from Surah An-Najm, إِن يَتَّبِعُونَ إِلَّا الظَّنِّ They only follow these doubtful assumptions, they just want to be in doubt, they just want to follow these assumptions and conjecture. وَمَا تَهْوَى الْأَنفُسِ And whatever their self desires. وَلَقَدَ جَاعَوْهُم مِّن رَّبِّهِمُ الْهُدَىٰ Even though guidance, clear guidance has come to them from their Rabb, from their Master. So this verse highlights to us that, the dhun and the doubt, sorry, the dhun and the desire come together. That these people, they're just following, they just say, oh we just think about this, we think about this, why? Because they really want to follow their desires. They just want to live their life freely. And they don't want any accountability. And that's why in the next verse you see, and when it was said, Indeed the promise of Allah is truth and the hour is coming, no doubt about it. What is this verse talking about? What is it talking about? What is the promise of Allah referring to here? What is the promise of Allah here? It's in the verse. Sorry? Very good, the day of judgment. So what is the day of judgment except the ultimate form of responsibility and accountability? That when you're told that there's a day of judgment, that every single thing you do is going to be held accountable for or against you. Every action, big or small, has consequences. And you tell this to a person, naturally, and this is for every human being, there is something inside of us that says, ugh, I just want to live and not really worry about things. That's coming from every human being, Muslim or non-Muslim. And so for a person who wants this to manifest more, that wants to just live life freely, they're not going to be happy with the concept of the hereafter. So after Allah says this, after mentioning about the hereafter, then what is their response? We don't know what this hour is. Inna dhunna illa dhunna. Very eloquent. We only assume conjecture.
Wa maa nahnu bimustayqineen. And this is very interesting. Pay attention to the Arabic here. Wa maa nahnu bimustayqineen. We're not of those who seek certainty. Alif, sin, ta. When you see these together, like istighfar, isti'adah, it means to seek that thing. To look for that thing. Istighfar is seeking forgiveness. Isti'adah is seeking protection. So mustayqineen is seeking certainty. So these people are saying, wa maa nahnu bimustayqineen. We're not even looking for certainty. We don't want to be certain about anything. And that's why you'll find many people, they will say, you can't be certain about anything. There's no actual truth. There's no objective truth that's accessible to everyone. Everything's just relative. And the Qur'an is mentioning here, behind that, for a lot of people, not necessarily everyone, but for a lot of people, behind that is just a front to say, I just want to live freely and not really have to be accountable to a purpose of life. So this shaq mindset, underneath, unconsciously or consciously, it stems from a desire of the nafs to avoid the responsibilities of life that comes with being certain about what the purpose of life is and what is there after death. Because if you're not certain, then you can say, oh, I'll just do whatever. Who knows what's going to happen. But if you're certain with conviction and know, then you have to live with those consequences and adopt that responsibility. So this manifests as being doubtful of any real purpose or meaning to life. And this is the lure of nihilism. There's a lure of nihilism, especially amongst young people. Because if you say that there's no point to life, then you can live freely with no responsibility at all. Okay. So that was the underlying issue. Now I want to introduce this idea here. And this is going to be the bulk of the presentation. And this is the idea of the cognitive distortions. So when a person has this view, they don't really want the certainty. They don't really want religion. It's restrictive, etc, etc. Then when they encounter religion, they will distort reality to make sure that they doubt more.
And this concept of cognitive distortions is familiar to anyone who's familiar with psychology or counseling or mental health. Because it's a term that's used in regards to, for instance, people with depression. So there's something called the depressogenic cognitive schemata, which refers to ways in which people who are depressed think about the world and distort reality that fuel their depression even more. And so, for instance, one of them is called personalization. That anything that happens as bad, they say, oh, this is all because of me. This is all my fault. That's personalization. Catastrophization, then, because things didn't work out, my entire life is ruined. Everything is wrong. Everything is going to go bad. That's catastrophization. And then overgeneralization. Because of this, you know, I always make mistakes. Nobody likes me. This extreme overgeneralization that you often find people who are dealing with depression, they manifest. They think in this way. And which comes worst is like the chicken or the egg issue, which comes first. Is it that they had these cognitive distortions that led to the depression? Or is it that they're depressed and so it leads them to think this way? It's really a bi-causal relationship. In any case, this is not a talk on mental health, but I wanted to introduce that point. And this is the term that was coined by Nasr, actually, the skeptogenic schemata. The skeptogenic schemata. And this is essentially, just like there are cognitive distortions of people who are depressed, there are cognitive distortions of people who have doubt. And again, we're talking about category A here. There are cognitive distortions. They distort reality in particular ways, or distort truth or approaches to truth, so that essentially they rig the game for themselves, so that they will always be doubtful of anything. And so you'll find a lot of these different cognitive distortions rampant amongst them. And so the first one is proof solicitation. I can't believe this is true without clear irrefutable proof. And this is a slogan that you find amongst the new atheists, ex-Muslims, people who, you know, doubt Islam.
They often say this, I don't believe it's true unless you give me clear irrefutable evidence and clear irrefutable proof. By the way, in these points, they're not just coming from thin air. The Qur'an actually quotes many of the people with these aspects here. We're giving a term to it. So for instance, this point here, proof solicitation, you see this in the Qur'an. The Qur'an quotes, for instance, the Bani Israel in regards to Musa Alayhi Salaam, and the Quraysh in regards to the Prophet Sallallahu Alaihi Wasallam. He would say, لن نؤمن لك حتى. We're not going to believe in you until. And then you can put in whatever proof and miracle that they then demand. And SubhanAllah, in one particular verse in Surah Al-Isra, Allah Subhanahu Wa Ta'ala, after they ask, حتى تفجرنا من الأرض ينبوع, until you bring the treasures of the earth, and then you bring the garden on the earth, and you bring a book from the sky, a physical book that we can actually read, and then we're going to believe in you. At the end of all this, Allah Subhanahu Wa Ta'ala concludes and says, قل سبحان ربي هل كنت إلا بشر الرسولة? Very interesting response, and profound response by Allah Subhanahu Wa Ta'ala. Say, exalted is my Lord, are you not a human messenger? The point here is that you're asking for these supernatural miracles, but you're a human messenger. And the truth of Islam should be available within the realm of human experience. Why are you asking for these supernatural things? Because if you get this miracle, then what about a person, next generation, or the people even in that generation who aren't there, who don't see it? That's not fair. And so the truth of Islam is, should be, and is accessible within the realm of normal human experience. And that's why nature and everything in the world is referred to as what? Ayat, science. In reality, if for instance a miracle were to come like they were asking for, and then out of fairness, Allah made it universal. Everyone could see it and everyone had access to it, it was reproducible.
What would we call that phenomenon? Nature. Right? And what is nature except full of wonder and majesty and absolute beauty that people are just dumbfounded when they look at? From just looking at nature, to the organisms, to the animals, to all these different things. People are in awe at all times. But no, these people say, no, we're not going to believe unless we have this supernatural phenomenon. And so the issue here is that number one, this is nifaq. This is a sense of double standardness. That on the one hand, you're asking for this, you say, I'm not going to be certain until this. But you believe and know things without any miracles. Without any miracles, everything else in your life, you have knowledge, you say, I'm certain about X, Y, Z. You're not in doubt about everything else because there hasn't been something coming from the sky. You're not in doubt of who your parents are because something didn't come from the sky to tell you, this is your dad, this is your mother. Right? But you're certain about that. So why are you asking for a miracle for this and not for that? That shows us, that demonstrates that perhaps you don't want to believe. And so you made it kind of an unattainable burden of proof for you to believe that, you know, this is not realistic. So you've set yourself up to fail and set yourself up to doubt. So that's the underlying quality that we see here that manifests as this cognitive distortion. So the better approach, of course, is to have ikhlas. The second one is truth customization. And so this is the idea, it can't be true if it does not make sense to me right now. If it doesn't make sense to me right now, then it can't be true. And this is a sense of arrogance, that a person, just because they don't understand something or understand an issue, then they think, well that must mean the problem is with the issue, not with me. So therefore it's not true. And the Qur'an actually references this attitude as well. And they swear by Allah their strongest oaths that if a sign came to them, they would truly believe in it. And this is in Surah An-Naml.
And then Allah says, and what will make you perceive that if a sign does come, that they won't believe? Maybe that if that sign does come to you, you might not even understand it or believe in it. So why are you saying, oh if it made sense to me then, you know, if this came to me then, everything would be made clear and I would understand. Maybe you can't understand it because you have insufficient knowledge. And this is the idea of the arrogance that leads to this gurur, leads to this deception and the self-delusion really. That they are so arrogant that if they don't understand something, something must be wrong with this particular person. And that's a major issue because if I'm a smart and intelligent person, I've heard many people say this, I'm an intelligent person, so you know, I know what I'm talking about when I talk about this stuff. They'll say that. And that just tells you that, okay, clearly this person is not an intelligent person. And so the approach of course is humility. You can't learn anything unless you're humble because to learn something is to first admit that there's something you don't know. And an arrogant person will not do that. And that's why humility is a necessary step to learning anything. Because you can't learn unless you actually admit, oh I didn't know that and I need to learn that. So that's truth customization. The third one there is compulsory argumentation. So the compulsory argumentation is essentially, and this is more of a human nature, and this is the idea, if I stop arguing then I'm following blind faith. That I have to argue and have to come up with every possible thing that I can because otherwise it's blind faith. And Allah subhanahu wa ta'ala says in the Quran, وَكَانَ الْإِنسَانَ أَكْثَرَ شَيْءٍ جَدَلَ In Surah Al-Kahf, Allah says, and mankind is above everything else argumentative. And the underlying quality here is Jahiliyya, is a sense of ignorance and foolishness. That a person who has no understanding of the issue feels that they have the right to then object and argue against experts in the field. And so this is where you find, for instance, a lot of new atheists who start to talk about God and theology and the problem of evil and, you know, what God should be doing, etc, etc, and issues of religion.
And they're scientists. Science studies the observable things in this world. God, by nature, is beyond this world. So it falls way beyond their area of knowledge and expertise. And yet people like Sam Harrods and Richard Dawkins, neuroscientists and biologists, they start to then comment and argue about the problem of evil and this aspect of theology. So this is foolishness, this is Jahiliyya, ignorance. That this person is ignorant, but yet they argue. Because they think, oh, that's the only way that I can come to truth is by arguing. And the better approach, and Allah mentions this about human beings, and Allah mentions this as well, that, you know, Allah Subhanahu wa ta'ala created mankind. You look at the origin of mankind from impure fluid. فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ And then all of a sudden, he starts to argue and starts to debate about the existence of God, etc, etc. Look where he came from. And so the better approach is, of course, to avoid arguing for the sake of arguing, because it prevents the person from finding genuine answers. Okay, that was all Category A. Now we're going to conclude with Category B. Do you remember who was Category B? Do we need a reminder? Category B were the Muslims, the actual general Muslims who are really struggling. So Category B really is uncertainty magnification. So they still do have this skeptogenic schemata, but it's not coming from, like, arrogance and, you know, lack of sincerity that we saw with the others. But this is what we're calling here uncertainty magnification. And so here is the idea, if I can't be sure about this, then I can't be sure about anything in the religion. So a particular issue will bother them, and they'll have this thought that, okay, if this issue is not resolved, then the entire corpus of Islam, the entire faith, is now in question. And the Qur'an describes this phenomenon early in the Qur'an as well in Surah Al-Baqarah, Allah subhanahu wa ta'ala in describing the munafiqun. But of course, the munafiqun are of different types as well. So Allah subhanahu wa ta'ala describes a very interesting metaphor. يَكَادُ الْبَرْقُ يَخْطَفُ أَبَصَارَهُمْ The lightning almost snatches away their sight.
Every time it lights the way for them, mashawfi, they walk therein. Every time everything is clear, they walk. But when darkness comes over them, وَإِذَا أَضْلَمَ عَلَيْهِمْ قَامُوا They stand still. When they're encountered with a doubt, when they have a particular issue, when things get difficult, this could be a calamity or difficulty, then all of a sudden, they stand still. They're in doubt. وَلَوْ شَاءَ اللَّهُ And if Allah had willed, He could have taken away their hearing and seeing, and Allah is over all things capable. So this verse is a beautiful metaphor that tells us kind of the phenomenon and the experience of this type of doubt. That at a certain point, this person feels comfortable with Islam, and then as soon as something triggers in their head, then all of a sudden, they're at a standstill. They're paralyzed. So that's the uncertainty magnification. And the underlying quality is, as we said, the obsessive and intrusive thoughts. Now, I want to mention some hadith to reflect upon about this particular phenomenon. Because this uncertainty magnification, there are two aspects of it. There's the thought that comes, and then there's the reaction to the thought. There's the thought itself, and then there's the reaction to the thought. The companions of the Prophet ﷺ described this experience. We have an account from the companions themselves. They went to the Prophet ﷺ and said, يَا رَسُولَ اللَّهِ Verily we perceive in our minds that which any of us would consider too grave to even express. The Prophet ﷺ replied, Do you really have such thoughts and feelings? They said, yes. Upon that he said, that is the manifestation of faith. ذَٰلِكَ صَرِحُ الْإِمَانِ Very interesting. That is the manifestation of faith. To the untrained eye, you think, wait a second, that seems like the opposite of faith. That you're having these thoughts that you can't even express to the Prophet ﷺ. The Prophet ﷺ said, that shows that you have faith. So look at first, you can see here the social aspect here. Imagine a person is struggling with doubt, and they come to a faith figure.
Instead of heightening it and making it worse for them, and saying, this is really bad that you have this, and I'm afraid that you might have left Islam, and that's going to make things worse for them. But look at the Prophet ﷺ, so much wisdom. Imagine how much at ease they were when they said this. The Prophet ﷺ, wow, you have a lot of faith. That shows you've got a lot of faith. Good job elevating them. SubhanAllah, that's the beauty of the Prophet ﷺ. So this hadith was Sahih Muslim, but there's a bit of mystery here. This paradox, how can we solve this paradox? How is this a manifestation of faith? Some of the scholars of Islam have explained. Imam Nawawi explains that, obviously the thought itself is not the manifestation of faith. What's the manifestation of faith is the person's reaction to the thought. Imam Nawawi explains that the person's reaction to this involuntary thought, indicates what? That they're protective of their faith, that they're bothered by it. They don't want to have it. If a person had no faith, they'd be fine with this thought. So the fact that you're bothered by it is a positive sign. It shows that you actually want to have faith. It shows that you're protective of your faith. Now in terms of where do these thoughts come from, very interestingly, Qadri Ayyub, he mentions something very profound. He says that the shaitan only throws these whispers, these thoughts, these blasphemous thoughts, into the minds of those who he's given up misguiding. So he frustratingly whispers these thoughts out of a deep failure to misguide this person. So it's like a Hail Mary, it's like one second left, and you're just throwing the ball from the other side of the court. You know the game is over, but it's just, why not? Last ditch effort. This is why it comes out randomly for some people. And shaitan is so frustrated that it couldn't do anything to misguide this person. I'm just going to inject some strange thought, and let's see if it works. Let's see if it works. And so this is the source that we see here from Qadri Ayyub, very interesting. And so this is why the Prophet said, this is a sign of iman. You're having these thoughts you don't even want, where are they coming from? Shaitan, you've beaten shaitan, and you're now reacting in the right way, which is a state of protection.
But of course, this is the positive part, but it could become negative. If a person's reaction goes too far, or a person goes into this spiral, uncertainty, magnification spiral, where they're spiraling down, and they're unable to cope with how much they're bothered by these thoughts, and it becomes a cycle, and it becomes very much a base of obsessions and intrusive thoughts, and so this is where you have the issue of Muslims coming to a lot of doubt, and having this paralyzing sense of doubt. It's an overreaction to these particular types of thoughts. Now, time is running short here at the moment, so I'll mention just a few points in terms of what to do about it. Now, the talk was meant to be more diagnostic than prescriptive, than therapeutic, you can say. More explaining the problem than mentioning the solutions and whatnot. There are solutions that you find in some of the articles that we have online, but I want to really mention here the phenomenon itself, and to really understand what we're dealing with here. Like, it's a very complex thing of what we're dealing with here, what's happening on the background. So just in general, people who are dealing with those sorts of things, this is an issue, like we said, it is coming from the Shaytan, from one aspect. Now, Shaytan can be from two places, from human beings and from the jinn as well. And so the most important thing is to search for purity in lifestyle, to cut out toxic friends, toxic pages, social media pages, YouTube channels, etc. Cut out all of that, and search for that purity of lifestyle, so there's no input for the Shayateen. That's the idea here. And seeking Allah subhanahu wa ta'ala's aid, having better friends, those sorts of things help a person on this journey. Now, as I mentioned in the conclusion, this is all about from the person's perspective. We didn't touch any of the intellectual issues. But already you can see so much from the person's perspective that can be addressed. So many things that can be addressed, and that can be helped as a person's going. So when a person is struggling with doubt, realize it's not just the issue. The issue is always existing within a person.
And we have to address the person, and take the person holistically, who they are as a person, what they're bringing to the table. We talked about just psychology. There's also social factors, there's upbringing, there's trauma, there's so many things that goes behind there. So that's all things that need to be addressed holistically if we're going to address the problem of doubt in our communities. Jazakumullah Khayran. BarakAllah Feek. SubhanakAllah Wabihamdika Shada Wala Ilaha Ila Anta. Assalamu Alaikum Wa Rahmatullah Wa Barakatuh.
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