 All right. All right. So, we are going to continue on this topic. We've been chatting about around the different desires that the human being has. And we have been covering the apparent desires, they're like very, very obvious desires that you and I have. Those are those desires. Those are the desires for food, desire to always be eating, the desire for drugs, the desire for drinking, the desire for partying, our sexual appetites, our sexual desires, the uncontrolled lust that we have. Those are some of the examples of the apparent desires. We've also chatted about the desire for money and the desire for wealth and just kind of always chasing after Dunya and not really ever stopping. So those are some of the very, very obvious apparent ones. We've been chatting about some of the remedies and the ways that the human being can go about resisting those desires and channeling them in the right direction. So just as a quick review before we get into the topic for today, when it comes to desires, the goal is to channel them in the right direction. And so there are cures, you could say, for each of these desires. God did not create the human being to have zero desires, not that you have to eliminate them. It's not when you, for example, you have the desire to eat all the time. God wants us to control our appetite. He doesn't want us to stop eating, though, but he wants us to control the appetite and to try to eat permissible food, the desire for sex, the sexual desire. God doesn't want us to not have that at all. He wouldn't have created it in us, but he wants us to channel it in a ha-la direction, in the right direction, right, to eventually go and get married and to not end up hooking up with people and in affairs and these types of things. So those are examples of ways that the human being channels their desires in the right direction. However, if the desire gets out of control, then rather than worshiping God, we began to worship our desires and that's very, it's a very, very subtle difference, but it ends up happening because we just worship ourselves. We worship a specific desire that we might have. And so as you and I are on this path of spirituality, we might, you know, we're all in different paths, but we might be in a place where we are trying to now work on a bit more of the inner parts of ourselves, right? Once you kind of get a couple of things going in our religion, it starts to become about the inner work. The inner work is the most important work, the one who can clean themselves internally, the one who can purify themselves internally, the one who, of course, Allah purifies, they're going to be the successful ones, as Allah mentions in the Qur'an. So that's all about the work of controlling our thoughts, controlling our desires, trying to not let our desires control us. The strong person, just like the Prophet SAW said, the strong one is not the one who can defeat, who's like super big and can defeat someone in wrestling. The strong one is the one, and he was giving an example of anger, so the strong one is the one who can control their anger. Anger is a desire that many of us have left uncontrolled and it results in many, many, many problems. You see this problem in the Muslim community all the time, for example, unfortunately, and really frankly in other communities as well, that angry people create destructive families, very, very tense households, stressful situations at home, and God forbid, some of them even get to the point of hitting their partner, hitting their spouse because they're not able to control their anger. And so that's why controlling ourselves and controlling our desires becomes so important. So again, we've been talking about that apparent desire, so now we're going to get a little bit into the subtle desire. We're really going to just spend one class on this and then we're going to try to aim to go for about 20 or so minutes and then we'll do some question and answer at the end. So feel free to post questions in the chat as we go along. So for the subtle desires, so these are actually very, very tricky because these are desires that you and I have with regards to religious acts and religious worship. So example of this. This is a desire that human being might have to want someone to notice when you worship God. So you're praying and you're praying in like a mosque or something and somebody walks in and you might have been just like kind of whatever praying and then you suddenly fix yourself and you get up and try to present yourself in a very specific way. Now why did we do that? God was watching the whole time, right? Our angels on our shoulders were also watching. Why did we do it when a human being came into the picture? It's because we have a desire for someone to notice us. We have a desire for someone to notice our religious act. It's very, very tricky in this, in the social media type of culture that we live in where everything is shared and everybody wants everyone to know everything it is that we're doing. This is very dangerous because someone who doesn't do an act sincerely, that act can become more and more and more nullified until it's eventually gone. It doesn't even count because that act wasn't for the sake of Allah, right? So this is why the inner work becomes so critical here and becomes so important. So the other example of this is if somebody wants to give charity, right? It's a great thing to give charity. But if someone gives charity just so other people can say, oh look at you, you give so much, you're so generous and you say, yeah, yeah, I know, look at me, I'm great. Right? Again, it's a desire for people to notice you. You didn't do it for the sake of Allah. It's very, very, very important for us to keep this in mind. So this eventually results in what's called subtle aspects of hypocrisy. Subtle aspects of hypocrisy, right? And hypocrisy is very, very dangerous because you and I don't want to be hypocrites. God warns very, very clearly in the Quran talking about why hypocrites are amongst the worst types of people, right? So what type of hypocrisy happens here? You might, when people are around and when people know what you're doing, you might do more worship. You might do more acts of, more thicker. You might read more Quran. You might, you know, really make it an act to like show people, oh, look, I'm reading the Quran, like I have Quran here, if I'm like, oh, look at me, I'm reading Quran and I'm so, you know, and it's Ramadan and I did this many khatam of Quran and like you really want to just show off. All that worship is just boom, boom, gone because you showed off and Allah says that you in many hadith indicate this, you get the reward from the people praising you. That was the reward you wanted. You didn't get the reward from, you got the reward from people praising you. You did not get the reward when you actually should have gotten it, right? Or when you wanted it, which is on the day of judgment because you saw it in this life. So that can happen, right? Then there's also, for example, you just kind of present yourself in a very, very specific way religiously that you want people to know, look at how religious I am, right? So it might be in the way that you dress. And again, you're doing it for the wrong intention. There's one thing to dress doing things for the sake of God. But there are other ways to do things such that you just want everybody to notice you. And if you do that and you just say, like, you know, you might have people like, oh, I'm just tired today. I've just been, I've been like awake since, since the Hajj of time. I've been awake since like 5 a.m. And they said that because they wanted you to be like, oh, Masha Allah, you prayed the Hajj today. You prayed the Hajj. There's enough prayer that's prayed before the last third of the night before Salat al Fajr comes in. And you're like, oh, yeah, yeah, I've been praying and like, and you feel you get happy that they notice. And you start to, you know, people comment like, oh, you're so tired today. What's wrong? Oh, yeah, I've just been up since so long. I've just been doing all these religious acts and just, you know, or like it's not Ramadan. And you're just like, oh, I'm just my fast. I'm just fasting all the time, always doing extra fasts because, you know, I got to do them because I want to get, you know, you might have a good intention. Initially, I want to get close to Allah, but you ruin it because the desire wasn't in control. This is very, very important for us to control our desires. So there was, for an example, there was a, somebody asked, can you pray the Hajj 20 minutes before Fajr? Yeah, you can pray the Hajj even one minute before Fajr. You can pray the Hajj at any moment before Fajr enters. So I would try to make it, you know, even if you can't catch proper prayer, if you're awake before Fajr, just make dua at that time and then get your Fajr in, inshallah. And Fajr time as well is a great time for making dua. Very, very meritorious times. The more, just the most important thing is the more struggle that's required spiritually, like to wake up or to do something, the more benefit you're going to get in that act of worship, which is why you have prayers that have such significant rewards attached to them, right? And which is why you have months like Ramadan coming up where there's so much struggle, 30 days of fasting, but there's so much reward attached to it. So keep that in mind for really all actions. So there was a story of a man, you know, he was praying in the masjid and he was praying, whatever. And then he heard, you know, somebody walk into the masjid and he like fixed his prayer and he's like, oh, someone's here, gotta make sure they notice me. And they fixed it, he fixed his prayer, he kind of tried to pretend like he was really concentrating, got into this really deep state. And, you know, he finished the prayer and he was waiting so he could see the person so he could wait for them to praise him. And he noticed that it was a dog that walked in the masjid and the dog, you know, obviously the dog had no benefit. But look at this man. I mean, what kind of state are you in that God is in front of you? God is everywhere and you were praying to God. And yet you thought someone walked in and you beautified what you were doing and it ended up being a dog, right? So that's something for us to keep in mind, right? We should do things for the sake of God. And somebody mentioned, I grew up Catholic and I'm learning about Islam. Masha'Allah, that's really, really great. Anything it is, may may Allah and may may God make this easy for you to learn and hopefully facilitate your journey towards whatever path is best for you and insha'Allah that is the path of Islam, insha'Allah. So, and if you have any questions, feel free to post them. So why is this dangerous, right? Because why you're pretending, you're pretending and you can't, you know, and who are you pretending in front of? You are mocking actually. You are not just pretending. You're mocking who? You're mocking the Lord of the worlds. You don't think he knows what's inside of me. You don't think he knows what's inside you, but we pretend, we pretend in front of him. And he knows what's going on inside. We're really just doing it for everybody else but we're pretending. Not only are we doing, there's one thing like the obvious hypocrite, like the person who like, just admits, yeah, I don't really do anything for God's sake. I just do it because of other people. But there's like a whole depth, deeper level of somebody who's pretending and then actually mocking God. How do you mock God? How could we do that, right? Like look, what kind of person, what kind of state do we have to be in to mock God? But we end up doing it regularly and all of us have this inside of us in some way or another. So we have to really think about this, that if you really knew who was watching you, which is a lot, why does it matter who other people know what you've done? Right, why does it matter that you have to share all these different things on Instagram and on Facebook and you know, I did this and I did this and people don't realize that sharing when it's something beneficial is fine, but it's very, you have to be very careful. The more you share your deeds, the more happy you get when people are happy about you doing deeds, good deeds, the more your deeds start to become, they start to become at risk because you should be doing them for the sake of Allah. You should not need other people's praise, but in this praise focused culture that we are in, sometimes we end up being very much in trouble because of this. So the Prophet's also only indicated this trait. The formal name of this trait, this desire, this subtle desire is known in English as ostentation and in Arabic as a riyat. The riyat is this trait that we are talking about, we wanna purify ourselves up. So the Prophet's also he indicated that this trait is more hidden inside of you than the footsteps of an ant on a black crawling on a black rock in the darkness of the night. So think about this, the ant is already small little creature, it's already black and it's crawling on a black rock. And not in the daytime when the sun is visible, but on a black rock in the darkness of the night. So like the Prophet's is indicating to us here that this is very hidden inside of the human soul. This is a very, very hidden trait. So if it's a hidden trait, we have to do something to try to purify ourselves of this trait, right? So let's talk a little bit about how we do that. There are degrees of this, the strongest degree that somebody might have, the worst level of this is that you only do religious things when other people are noticing, that's it. You don't do them otherwise. Like you literally only will do them if someone's watching me, cool, I'll do it. Someone's gonna, a lot of people will be at the mosque, I'm gonna pray. But otherwise you don't pray, you don't do anything. Like people come over to your house, I'm gonna pray now, but you never pray about your own because you're not really into that, into it. That's obvious hypocrisy. The second level is you do it still at other points, but you get happy when people find out about you doing something. So people find out about you doing something that's like different than what a lot of other people in society do, extra prayers or even your basic prayers these days. And you get happy, you're like, oh yeah, I know. And you feel suddenly, you'll neglect, you'll outwardly reject it most people, but inwardly you'll feel like, oh my God, look at me, I'm so this, I'm so that, right? That's another level of this. The third level of this is that you, of this trait, of this subtle desire of wanting people to notice you is you expect people to treat you differently because of your quote unquote religious deeds and your religious status. So you say, I am, I mean, this could be as something as limited as you expect them to give salam to you first. I am so-and-so, I deserve them for them to say salam to me. Don't they know I'm learned? Don't they know I'm the hafiz of the Quran? Don't they know I lead the prayer? Like, you know, you expect that subtly. You might not say it, but you subtly expect to expect that. I know this that the Prophet Solomon always hastened to give salam first, even though he's the greatest creation, greatest human being ever created and the most amazing person, the most perfect of Allah's creation, sallallahu alayhi sallam. And yet he would rush to give salam to everybody first, even though people should, you know, rush to give him salam. So that is a subtle hypocrisy inside of somebody. And then another level of this is that you desire a very, very specific title, right? So if you are learned, you really want people to know you're learning. So you're like, you're gonna, you're gonna call yourself Sheikh. You're gonna give yourself a title, right? You might introduce yourself as, oh, I am Imam, so-and-so. I am Ustadah, so-and-so, right? It's very, very agi when people do this. I see you sometimes, I literally met people who like introduce themselves with a title like I am Imam, this, this and that. It's like, or I am Mufti, this, this and that. It's like, well, maybe in other people's eyes they might do you as that, but in your eyes, you should not be yourself as anything. You should not be yourself as anything. But this is a very, very subtle desire. The hairy, subtle desire because you start to want title, you want recognition. This all stems from wanting praise. You know, this happens in other traditions as well, right? I am this minister. I minister so-and-so. I am priest so-and-so. I am rabbi so-and-so. I am, right? And you think that you were doing things for the sake of God, but in reality, you're just doing things for the sake of people. Alhamdulillah that our religion and the Prophet, peace be upon him and peace be upon him, has given us the cure for these things that many times really mess up religious communities in the time that we are living in. So this is something for us to keep in mind. So let's reflect on this a little bit. I'm just going to just pardon me for just a second. I'm just going to turn the light on in this room. It's getting dark. Sun is setting for a second. Alhamdulillah, sorry about that. All right, so the, this is very dangerous, especially if you start to label yourself, right? So like I've also seen this before, but people will actually label themselves on their website or on their Facebook, and they'll give themselves the title of like, who they are, right? I am, stop this. And that's one thing if you have like a, like somebody who's doing that for you, but it's totally another review yourself or elevating yourself to a very, very certain position. This is not from the way of the traditional scholars, from everything that I've understood. So now this can happen at different points in the religious journey in the deed itself. So Imam Razali, he mentions that this desire for people to notice you can happen at the beginning of the deed. And this means you do the deed entirely for someone else, right? So like at the beginning you're like, I'm just going to do this so that people can be like, you know, praise me. You're just, you're seeking that praise and that praise that starts to have a certain sweetness to, it starts to have a certain like addictiveness to it. You really want praise. You want likes. You want people to notice you, right? That type of thing. So at the beginning, you might do it entirely for something else. According to our Ulema, that cancels out the deed entirely. And if you did not even have any ounce of you that did it for the sake of Allah, that deed is canceled out entirely. And then the rest is kind of on a spectrum, right? So like you might do it some for the sake of Allah, some for the sake of other people, and then it can be rewarded or you know, punished accordingly. The other thing then is that might be at the beginning but then there's the struggle that human being has in the middle of the deed or at the end of the deed. So if you just are getting like so happy that people are finding out about your good deeds, that that's a risk that all of us have to be wary about, right? You and I need to be careful here because we should not, we should know that the one who needs to know knows what we do. He knows what worship, he knows what religious deeds we're doing. This whole thing comes when you and I start to think of ourselves as something. And the whole goal is to see of our religion is to focus on Allah, ilaha illallah. There is nothing, nothing except Allah. Nothing worthy of worship except Allah. Nothing worthy of your attention except Allah. No true attributes except Allah. No true essence except Allah. So that is to keep that in mind. Somebody asked, are you, I'm a, someone asked what are you a Sunni or Shia Muslim? I am a Sunni Muslim, I try to be at least. So the person who is happy about other people finding out about their worship and posting about it and whatnot is at risk, right? So these are things now, let's get a little bit into the cure here. Couple of things for us to keep in mind. One is there's actually an interesting, interesting story of which to kind of another way to look at this or another way of example of this. So you have a story of a man who's praying and again he's praying in the must chit and somebody walks in and has like his friend with him and is like, oh, are you, are you praying? It says, look, look at this man who's praying. Look at him, he's always praying his extra prayers. He's so righteous, he's so worshipful. Look at the way he bows, look at the way that he prostrates. Like he's such a righteous man. And the man during his prayer like turns around and says, don't forget to tell him that I'm also fasting today. I'm also doing an extra fast. And I mean, it's just a didactic tale, but think about that, right? Like what kind of person would be in that state where they are so obsessed with themselves? You can have narcissistic religious people very much so. In fact, we have tons of narcissistic religious people. So that exists where you're obsessed with yourselves but instead of being obsessed with your looks or being obsessed with your money or being obsessed with something else, you are obsessed with your religion and your knowledge and this type of thing and you think you are something. And this is again, very, very subtle desire. And it plays the whole world. I mean, it's there in the whole world. This is why you have so many people who get caught up in scandals and whatnot who get to a certain level of position in society, especially religious position. And then they mess up and they do something majorly wrong because they weren't worshiping God from the beginning, sincerely. They were doing it for other intentions. If I do this, I can get this. If I do this, I can get money. If I do this, I can get power. If I do this, I can get control. And most suddenly, if I do this, I can get people to praise me and to notice me. So that's something for us to keep in mind. So the cure for this at the basic level is for us to just remember that the righteous would hide good deeds like they hide bad deeds. So the people of Allah, they don't tell other people about their good deeds. So let's make that a practice. Like, unless you really need to encourage somebody, like you wanna tell your siblings or your friend, like, dude, really like, you gotta get on the prayer grind. Like prayer is so helpful for me. That's different. But like, don't go and tell other people about, especially about extra good deeds that you do. Like, yeah, like I gave $1,000 the other day. Or like, when I was, you know, 10 years ago, I had so much money and I gave $10,000 to this muster. There's something like that. It's like, no, no, no, no, no. If you did it for the sake of Allah, he already knows that you gave it. You don't need to tell everybody else. Otherwise, the deed starts to get canceled out. So that's the first thing. The second thing is that you tell yourself, so hide those deeds, right? The second thing is you tell yourself, if Allah already knows, why do other people need to know? Keep that in mind, right? You don't need other people to know if Allah already knows what you're doing. You don't need other people to know about your worship. Right? So ask yourself, what is in me that I gotta tell everybody? Why do I gotta post about this on social media? Why do I gotta get other people's attention? Why do I gotta get other people's attention drawn to me? Right? Then the next thing you mentioned to yourself to cure this is you say, what benefit will it bring? If people know about this deed, but if God doesn't even accept it, like what benefit is it gonna bring to me? If people know about my religious acts, but God didn't even accept them. Because when you do it for the sake of people, like we mentioned, the worship and the reward can get canceled out, right? And so overall, the last thing is you just detest this. You resist it. Look, none of us are gonna get to the point where this is a very subtle deed. Remember the prophecies on me indicated. This subtle desire of wanting people to notice you and basically of Rhea in hypocrisy is such that it is more subtle than a dark ant crawling in the depths of the night on a black rock. It's very hard to see. That's why you gotta do the work, but the person who is spiritually illuminated will be able to see at night better than they can see in the day because their light is so powerful and nighttime is the time of spiritual awakenings and spiritual lights that are descending. So the goal here is to become spiritually illuminated people, become spiritually illuminated and these desires, these traits, these bad traits, they get cured inside of you, inshallah, because the light of Allah is so powerful and when the light of Allah is literally, the light of Allah is so powerful that when it is shining inside of you, right? In no relation to the actual essence of it, it's amazing things can happen and we see that with people, the most foremost of the prophets, the prophets of Allah, that his light was so strong, so strong that you actually have hadith where they would say that it was like a dark night and the moon wasn't out and yet the messenger of Allah, his face would be so illumined that they could like pick things up on the ground because how much light was coming from it. These are the great people of Allah. These are all the great prophets are great, the prophets may Allah be pleased with them. This is the type of light that they have. So our goal is illumination. We have to fight this though. The more you resist, every time you resist a bad deed, every time you resist it, you get illumined in some way. Every time you do it, you get darkened. Every time you do something good, you get illuminated. Every time you resist something good, right? And you do something bad instead, you get darkened. So the whole goal is this process of illumination of illumination until you are able to see so clearly your spiritual heart becomes so powerful that it's able to navigate things and it's able to see and you'll pick up on things. Did I do this for the sake of Allah? Am I being sincere? No, that wasn't sincere. I got happy that that person noticed. This is a subtle thing. It takes spiritual effort and work and struggle, but you'll start to then eventually, when you're worshiping, it'll just be you and Allah. That's the goal we want to be at. That is just us and Allah. It's not about someone else noticing or someone watching and whatnot. So the big, most important takeaway here is to keep on struggling, no matter where we're at religiously. If we're talking about this specific disease or this specific desire, keep on struggling against it. Just keep on fighting it. Don't want people to know. Don't let people know about your worship. Don't let people know about the good deeds that it is that you're doing and don't get happy when they find out about them because it is the sickness inside of the heart. But if you do, just say, nah, man, I messed up this time. I gotta keep going. I'm gonna keep trying. I'm gonna keep resisting this. And we just keep working at it and keep working at it, inshallah. So we're gonna change the topic just briefly for two, three minutes. I'm gonna talk about later to Nis Shabbat, which is a very special night coming up in about five days. If anybody has any questions, please post them in the chat and we'll get to the questions, inshallah. So on this, at least where I'm at in California, this Sunday night is a very, very special night in our religion. It's called later to Nis Shabbat, the 15th of Shabbat. And it is the day of that, of the 15th of Shabbat is Monday and Islam, the night precedes the day. So this is a very important night to stay up. It's a very important night to worship. The following, that Monday is a very important Monday to worship or too fast if possible. And it'll also help us get ready for Ramadan. So this falls on Sunday, March 28th. Sunday, March 28th. And we hear in an amazing hadith that one night, Sayyeda Aisha, radi allahu anha noticed that the messenger of Sallallahu Alaihi Wasallam had left the house. And she went out to see where he was and she found him in the graveyard, in the Baki graveyard, raising his arms to the heavens in dua. And he then said to her that on this night, the night of Nis Shabbat and the 15th of Shabbat, that Allah forgives more people than there are hairs on the sheep of a specific tribe that was known for the amount of sheep that they had. So not just the amount of sheep, let's say they had a thousand sheep, the amount of hairs that were on the sheep. So you're talking hundreds of thousands if not millions of people are forgiven on this night. And then he also said Sallallahu Alaihi Wasallam that Allah gazes at His creation on the night in mid-Shaban and forgives all of His slaves, except God forgives everybody except two people, those who attribute partners to Allah, who say that there is more than one God who attribute partners to Allah and those who have ranker for others in their heart, who have hatred towards other people in their heart, their other brothers and their sisters and their fellow people in religion and their fellow Muslims. So this is again, I'm paraphrasing the hadith here that Prophet Sallallahu Alaihi Wasallam mentioned and he said that when you and I, when this night comes, we should spend part of the night at least. He said that the night in prayer and fast the following day because Allah calls out to His slaves from sunset until dawn, right? So from the sunset of Maghrib up until the Fajr, is there anyone seeking forgiveness from me that I may forgive them? Is there anyone seeking provision from me that I may provide for them? Is there anyone suffering so I may relieve their suffering? Amazing things happen on this night. Imam Ali regularly, he mentions, Sayyidina Ali radiAllahu anha radiAllahu anha, he also mentions many of the virtues of this night, mentions that Dua is accepted and others. And just in case those who wanna know, there is by the way, a difference of opinion on this night. So for those who don't want to worship and wanna do something else, you are always welcome to do whatever it is you would like. The hadith here are narrated in the collections of the Muslim Imam Ahmad in the collection of Imam At-Tirmidhi, the collection of Ibn Majah. You have scholars who differed though on this. So again, keep that in mind. It is very, very virtuous. The majority of the ummah took this night as an important night to worship. However, there are some scholars including very, very, very prominent scholars who said, it's better to not single it out even though there are again, very strong hadith that indicated. So just something to keep in mind, not a night to argue, not a night to waste your time about like, oh, should I do this, should I not? The most important thing is use Sha'ban to worship Allah as much as possible to get your heart ready for Ramadan, right? And this day of this night of Nis Sha'ban, according to many of the Taba'een, first and foremost, according to the Nismi of Allah, then according to many of the Sahaba, then according to many of the Taba'een is very, very important for us to try and do extra worship to get in the zone. Remember, we are not in the zone like these people used to be. So we have to do things that go above and beyond many times to get in the zone. So use this time to get in the zone, don't use it to argue, don't use it to waste time, don't use it to watch Netflix, make it a time where you put phones away, put TikTok away, put Instagram away, put Netflix away and just focus on worshiping Allah. And whether you do that with any specific time or any specific night, masha'Allah, but at the very minimum, try to do it on the latest Nis Sha'ban, which is again, Sunday, March 28th, at least in the area that I'm in in California. So may Allah reward all of you, may He make this time easy and for this lesson that we just discussed, these subtle desires about, may He cure these desires that we might have about wanting other people to notice our religious deeds, to notice our worship, may He remove them from us, may He purify us, and may He make us people of a nearness to Him, may He make us people of a nearness to the Messenger of Allah, may He bless what's remaining in this month of Sha'ban, allow us to reach Ramadan, may He give an excitement to us in our hearts for the month of Ramadan. Bismillahir Rahmanir Rahim, Alhamdulillah, Allahumma salli ala Sayyidina Muhammadin wa ala ilihi wa sahbihi sallim, Rabbana taqbal minna inna ka'a tassamiu l-alim atubalina inna ka'a tattwa'a berrahim Rabbana atina fiddunia hasnata wa fil-akhrat hasnata wa qinna aadab al-nar Wa sallallahu ala wa sallim, Al-Asrina Muhammadin wa ala alihi wa sahbihi sallim, Alhamdulillahi Rabbil al-Alamin, Alhamdulillahi, if there are any questions, otherwise we will end. It is Maghrib time here. Don't think I see anything. Bismillah, if anybody has any questions about the topic, please feel free to post them or any other random questions. Okay, not seeing anything. Again, any questions, just post them in the chat or anything else that's irrelevant, please post it. Alhamdulillah. Do you know more about Surah Taha and its benefits? Subhanallah. That's a good question. I do not know. I'm sorry, do not know specifically about Surah Taha and its benefits. It's an amazing Surah. Describes the story of Sayyidina Musa, Allah, I'm going to her own. But the specific kind of benefits of that specific Surah, I'm not aware of. That's a good question though. Okay, any other questions? Alhamdulillahi, all right. Well, thank you all so much. Jazakum ala khayr. Wa sallallahu ala wa sallim, Alhamdulillahi, Muhammadin wa ala alihi wa sahbihi sallim,