 Let's all create all different mosques and all different spaces because we all speak different languages and we're all going to argue when it comes to the time of Niyaz. This food is too dry, this food is too bland, this food is too spicy, this sweet is too sweet, this sweet is not sweet enough. If we begin to segment into all of these sorts of populations, then in reality, what can we achieve in terms of making differences? It's about taking those theories being presented by the Ahlul Bayt, A.S. And at the end of the day, being ready to practice them. Today, for instance, we live in the United States of America. The followers of Ahlul Bayt, A.S., are a number that is so minute, we in reality probably can't even state for sure how many a number that we are. We talk, for instance, that the population of Muslims within this country is about 3 million Muslims in the United States, meaning 1% of the population. Followers of Ahlul Bayt, if we were to take, for instance, 10% of that 3 million, 300,000, right? Not that much, right? So we come forth and we see that one step that we need to make as followers of Ahlul Bayt, A.S., is being able to engage our numbers, the numbers that we are in such a minority and being able to work with other institutions so that we're able to make real differences. Number one, for instance, if we go ahead and take this one 10% of 3 million, 300,000, right? Or 30,000, 300,000 people, right? All across this country, and then we begin to segment them. This is the Pakistani community. This is Khosha community. This Iraqi community. This is the Iranian community. This is the Afghani community. And let's all create all different mosques and all different spaces because we all speak different languages and we're all gonna argue when it comes to the time of Niaz, this food is too dry, this food is too bland, this food is too spicy, this sweet is too sweet, this sweet is not sweet enough. If we begin to segment into all of these sorts of populations, then in reality, what can we achieve in terms of making differences? At the end of the day, if the goal is Quran and Ahlul Bayt, A.S., then we need to start breaking down barriers for real. And believe me, I get it. I'm Khosha, right? I get it. I get the importance of culture. I'm gonna get in so much trouble. I get the importance of culture. I get the importance of language. I get the importance of a specific restriction when it comes to food or in other terms of events and so on and so forth. But at the end of the day, the community is moving at a pace that's far faster than our cultural backgrounds. So in 10 years, what's gonna happen? And then in 20 years, what's gonna happen? And then in 30 years, what's gonna happen? If every single day we continue to focus on this initiative of building communities that speak these languages or soul the ethnocentric, what's gonna happen in 30 years? What's gonna happen in reality and every single one of you deep down, my dear brothers and sisters, uncles, you all know it, that nobody's gonna be coming to the mosque. Because the language has been so stressed that people are gonna go find other places where they can vent, where they can have other avenues, or they're gonna be sitting on YouTube and watching the Majanists at home every single day instead of coming to the gatherings. Now I know we have Medjus here in English at MFI throughout the entire, I'm talking about this community, I'm talking about larger, right? The poetry needs to be in English. The matam needs to be in English, right? The food needs to be like cheeseburgers and pizza, right? Because it's too spicy for some people. Not right now, but in 10 years, in 20 years, in 30 years, because again, that's the reality of where we're heading to, right? So we need to start thinking in this regard. Furthermore, we need to come forth and we begin to need to break those barriers between cultures, not only in regards toward spaces, but in regards toward marriages, for instance. Ahl al-Bayt, alayhimu s-salatu wa s-salam, the Seventh Imam al-Qadim, Imam al-Aribna al-Mussaradah, Imam al-Jawad, Imam al-Hadi, Imam al-Askeri, and Imam Sahab al-Zaman. Adjara Allahu ta'ala, Tharajah, alayhimu s-salatu wa s-salam, Allahumma s-salatu wa s-salam. According to our traditions, every single one of their mothers come from sub-Saharan Africa, every single one of their mothers. Imam Sahab al-Zaman is another narration that she comes from a Roman princess. The stronger narration, according to Alama, is that her mother also comes from sub-Saharan Africa. The Imams of Ahl al-Bayt, they didn't segregate, they didn't discriminate against who they were going to marry, for instance. It means there has to be an institution that's founded, again, within this framework of Quran and Ahl al-Bayt, alayhimu s-salatu wa s-salam, we need to push that sort of ideology forward. Furthermore, we come and we see, for instance, that this notion again, in terms of inclusivity, of being receptive toward people who were not Muslims before, reverts and converts, and not only telling them, look, this is a space for you and you know, we'll give you books and you can come and pray here, but we need to think deep down. I don't have the answer, we need to think deep down in terms of what mechanism is that we need to put into place in order to be at their support. Because they're certainly there during the time of Ahl al-Bayt, alayhimu s-salatu wa s-salam. And again, the reflux of Ahl al-Bayt is one, the second thing is practicing what Ahl al-Bayt practiced. And that brings me to the next stage, Ahl al-Bayt alayhimu s-salatu wa s-salam, as we know, the holy prophet, sallallahu alayhimu alayhimu alayhimu alayhimu alayhimu alayhimu. Hassan al-Mujtaba alayhimu s-salatu wa s-salam, al-Baqara al-Sadaq, when they saw the difficulties and the obstacles and the trials and tribulations of certain minority groups within their communities, they would go out of their own cells toward coming to their support. Specifically, women who were divorced or widowed and orphans within the communities. What are we doing in terms of building out institutions for those sorts of individuals within our communities? Again, these are things that we need to think about because that's what it means to put into practice what Ahl al-Bayt have practiced during their days. It's not only about building mosques, having majadas, and distributing nias. It's about doing things that are bigger because we need to understand the fact that a lot of people are doing it in the names of a lot of different people. Why is there no, for instance, domestic violence shelter in the name of Ali ibn al-Bathar al-Arayim s-salam? Why, for instance, do we not create a mechanism? Do we not create, for instance, an institution that combats sexual harassment and sexual violence in the name of Sayyid al-Shahadah al-Hussain al-Arayim s-salatu wa s-salam? Why are we not moving beyond the bubble that we're living in? Not you, but in general, in terms of actually carrying out that which Ahl al-Bayt al-Arayim s-salatu wa s-salam worked so hard toward carrying it out within their capacities. What are we doing? Where's our vision? Just an opportunity to sit back and contemplate during these days. They said, because they have to be a means to motivate us and to empower us so that we're going out and making that difference. Again, Allah subhanahu wa ta'ala states, you are the best of people, you are the best of Ummah, why? He gave you the Prophet sallallahu alayhi wa sallam. Alhamdulillah. Alhamdulillah, al-Labi ja'ala na min Ummati Muhammad. What an amazing blessing that we have a role model like Rasulullah Muhammad sallallahu alayhi wa sallam. What an amazing blessing that we have a role model like Ali ibn Abul Tadeb whose title that we cry over is Abul Atam. The father of the orphan, this is an amazing role model that we have in saying that others take inspiration in terms of his stand for justice. Yet we commit acts of injustice toward our spouses and toward our children in day-to-day basis. And we do that on a Yazid one day and then we act like Yazids with our families and with our communities the next day. We need to be in a state of reflection, contemplation during these days again so that we're able to utilize the light that we have been recipients of during these days of majadis and begin to reflect about how we can make differences.