 I'm going to delve till right where Shef Abdullah has talked about contemplation and really thinking about the verses, SubhanAllah, also speaking about Surah Al-Faltar. And the reason I want to do that is because we have entered in the last ten nights of Ramadan. And this is a time where if all of the different sunnahs of the prophets in the laudiyah said, if we haven't come to them, we really want to try, especially the one that was, that he never left in Ramadan, which is Attika or spiritual seclusion. And it's that time of year, masha'Allah. And I have to tell you both Shef Umar and Shef Abdullah, you know, in the last few years in the women's world, we had a trending hashtag. It was called Attikaf at Home because of Ramadan 2020 and 2021 were in, you know, at home. And so many women said that they benefited so much from doing Attikaf sometimes for the first time in their life. And because they were able to do so at home, borrowing from the Hanafi school. But here, you know, the masajid are open again. And men and women both are able to go to do Attikaf. And there might be a subset of women who do Attikaf at home still. But I want to say that this sunnah of the prophets in the laudiyah said, these are the days to capitalize on them. And I really hope people do so. And I was reviewing sort of the Faltar today and really thinking about how to answer is a question that I always get asked, which is, okay, in Attikaf, you might do prayers and Quranic recitation. Du'a, the vikr, listening to wonderful series like this one. Mashallah to fill your Islamic knowledge. But how else do you fill in the time? That's always the question that seems to come up. And here's where, you know, I ask in return, you know, people that ask, you know, have you ever tried Islamic contemplation? And they'll say things like, have you mean meditation? And it's like, no, that's slightly different. Meditation in its current form right now is, you know, a secularized and comes from Buddhist roots. We have kind of very indigenous forms of very bad that are much more holistic, and that our teachers of spirituality have written about extensively. And I really hope that in a state of Attikaf that people are going into inshallah, that they use this inshallah, this internally and externally focused attention to your heart, your mind, yourself, your soul through contemplation. And there's so many different forms that I'll just quickly mention too. Here you have Imam al-Zadi who talks about eternal contemplative tools. A couple of the ones he talks about are like muraqabah, self-monitoring or muhassabah, self-evaluation. You have Ibn al-Qayyim who talks about more externally contemplative tools, like tafakkur, contemplative reflecting, or ta-dabbur, deeply contemplating the meaning of something, and in this case the quran. And so I'm going to share a formula that I learned from my teachers when I was studying in Damascus. And it's a simple formula, but it's a powerful formula and it goes like this. It's really a tiered approach. When you want to reflect on, you know, people say, how do I even begin to reflect on the greatness of Allah subhanahu wa ta'ala? So you could start with reflecting on your relationship with Allah subhanahu wa ta'ala at its core. And then you go to the next level out and on the relationship with people in your life, your friends, your family, your spouse, your kids, your boss, whoever you have in your life. And then after that you may go to your community, to the ummah, to the globe, and then eventually to the universe. Or you can go the other way, all the way through from the universe to the globe, to the ummah, to the community, to your people, and then to yourself, your relationship with Allah subhanahu wa ta'ala. And one of my favorite surahs to do this with is Surah Tawta. Because Allah subhanahu wa ta'ala, there's many surahs like this, but here he's using something called guided imagery, and he can use guided imagery through this, where there's so many beautiful concepts that if you, in your minds, I really think about how Allah subhanahu wa ta'ala is describing. And we're going to start from Surah Tawta, verse 9, and kind of go through some of these descriptions. And in your minds, I kind of really think through what Allah subhanahu wa ta'ala is saying. And then he asks us kind of rhetorical questions that through them, we're able to actually understand his greatness in much more clarity. So if you look, for example, at verse 9, Allah subhanahu wa ta'ala says, والله الذي أرسل الرياحة تفير سحابا فسقناه إلى بلد ميت. فأحيين به الأرض بعد الموتها كذلك النشور. And Allah is the one who sends the winds. So you think of the winds, right? And they're carrying this, stirring up this vapor-formed clouds. And the winds drive them to a barren land. It's lifeless. It's dry. It's dusty. And Allah subhanahu wa ta'ala says that he brings life from this dead earth. And then says, and similar will be our resurrection. Because when you think back in a state of, you know, after Catholic and in your contemplation, you think back and say, What is my relationship with Allah subhanahu wa ta'ala? How did he create me? And I share how many of you talked about it first. Actually that comes very, right? It's very close after this, where you talked about how Allah subhanahu wa ta'ala created us from dust. And this earth was dusty and dead. And he brought it back to life. And we were created from dust. And then Allah subhanahu wa ta'ala continues to go on to say literally a drop of seminal fluid. And when you think about what that means in relation to the greatness of Allah subhanahu wa ta'ala, we are but a drop, right? You're able to sit back and really reflect on his greatness. And that starts the healing process that we're going to talk about through contemplation. And in that same verse, Allah ends it by saying Inna dhalika alallahi yaseer. This is certainly easy for Allah subhanahu wa ta'ala, making it clear to us who is actually in charge. And then if that's not enough for somebody, the next few verses invite us to look at the world around us. And Allah starts with the waters, right? The bodies of water, with which no living creature can survive without. And it would just be a few days without water that we would perish. And so Allah subhanahu wa ta'ala says وَمَا يَسَّدَوِ الْبَحْرَانِ هَذَا عَذْبٌ فُرَادٌ فُرَادٌ سَئِرٌ شُرَابٌ وَهَذَا مِلْهُنْ اُوْجَاجْ He compares the two bodies of water and says they're not alike. One is fresh and pleasant to drink and the other is salty and bitter. And you think subhanahu wa ta'ala, you sit back in your contemplative mode and you sit back and you think, what if everything was bitter and salty? What would that have been like? But Allah from His mercy and then the ayah goes on and from both sets of water He's able to bring forth, you know, tender seafood that we can eat and ornaments that we can wear, right? And in a different surah, surat al-Rahman, you know, you think about the imagery of subhanAllah and if you haven't looked this up, I hope folks look this up. When you see the fresh water and salt water come close to each other and how they come right up to each other but they do not merge, right? Like they do not. And you think to yourself, subhanAllah, I can't do that. Nobody else I know can do that. And then you really start to understand the greatness of Allah subhanahu wa ta'ala. And you go from there and as if Allah's saying, okay, if the signs on earth aren't enough, then look to the heavens. Maybe that'll do it for you, right? Yuliju layla fin nahari wa yulijun nahara fin layli. He merges the night into day and day into night. You know, shukr Allah, we've been in a pandemic for over 10, I was gonna say 10 years but may Allah make us not have 10 years of pandemic in only two years is what I meant to say. That's a lot of Allah. And in these few years. It's like cut, cut, cut. So I'm gonna go ahead. Sorry. Allah, Allah, make this pandemic end. Allah, Allah. He's gonna get blamed if it goes 10 years now. No, no, it's a lot of Allah. Two years, two years. Insha'Allah, insha'Allah, it's cupping soon. But you know, in these two years, shukr Allah, we have been, insha'Allah, we have been in and out of these virtual meetings all the time, all the time. And there's always some tech issues, some glitches, some microphone, camera issues, some things happening, subhanAllah, bandwidth issues. And I think about this verse and I love the word unit, right? Like he just merges day and tonight and there's no glitches with Allah subhanAllah. There are no errors with Allah subhanAllah. It is seamless. And we go to sleep every night expecting that when we wake up, it'll be day. And every day we expect night will come and we don't think about it. It literally just happens. There are no errors ever subhanAllah. And if that's not enough, Allah subhanAllah right after it says wa sakhara shamsa wa l-qamar kulli yajrini ajarim musammah. He subjugated the sun and the moon, each orbiting in their appointed terms. The sun doesn't come crashing down at us. The moon doesn't come crashing down at us. And if you really think about this, that if they were, who else is going to hold them up except Allah subhanAllah? Which is a verse a little bit later in the Surah. And so Allah subhanAllah ends this verse balikumallahu rabbukum lahul mulk. This is Allah your Lord. And all authority belongs to him. And this is where, you know, this is the point we're trying to get to in this meditative contemplation to see the greatness of Allah subhanAllah to allow it to shrink our own egos and our own issues, right? Because we think the world, subhanAllah, may Allah forgive us. We think the world revolves around us. And what we don't realize is our problems and our issues, when you see the greatness of Allah, they start to shrink back to real size. This is a very powerful meditative contemplation. It's so powerful. And you start to really connect with Allah and realize that we're literally just another everyday blade of grass except for those who come to Allah subhanAllah with a qalb and salim, with a sound heart. And he doesn't look at our faces or our outward forms. He looks into our hearts. And so I hope, inshallah, this is kind of helps break down that inspires people, inshallah, to take on what might seem complicated, like a meditative contemplation. How do you take this on? Both inside and outside of Ramadan, but especially folks are doing the sunnah, the actikaf, inshallah. And really, I really believe that meditative contemplation has a very strong healing potential spiritually. But it also opens up this window for psychological and emotional healing as well. So my du'aat is that Allah subhanahu wa ta'ala heal us this Ramadan on this healing journey that we're all on. Allahumma, I mean.