 Allah Subhanahu Wa Ta'ala in a very short chapter of the Qur'an, Surat Al-Asr, gives us a really comprehensive grounding to both our circumstances and what is asked of us. Allah Subhanahu Wa Ta'ala swears by the time, or gives an oath, Wa Al-Asr. And in the Qur'an Allah Subhanahu Wa Ta'ala uses both for many things, both in terms of the world and also swearing by the age of the Prophet ﷺ, which is the only time that Allah swears by the name or by a human being in relation to the Prophet ﷺ. So Allah in here is using the word of oath, Wa Al-Asr. And commentators have reflected what is this oath by means of time. And then saying, Wa Al-Asr, Inna Al-Insana La Feequs, that barely the human being is in a process or in a whole act of diminishment. In places Allah swears by the sun, Wa Shamsi Wa Buhaha, in places that Allah Subhanahu Wa Ta'ala swears by what teeny was they too, by the fit and the other. So it is not surprising that Allah has no limits on what elements that He draws our attention to. So what Al-Asr in here is reminding us, commentators said, is for us to reflect back on human history. In essence, often we are forgetful of what took place before us. Because we think that we are the ill factor, not the ice cream, but that we are full of ourselves. And in essence, we continue to repeat the same mistakes that other human beings have committed. Allah is saying to us, reflect upon all those who came before you. But also someone says, also Al-Asr is also, Allah is reminding us of what is it that we have our capital, in this world is our age. And for those who are in business, you have your capital, your investment, right? And then you have the profits that return. Allah gave you your age. And from the moment of birth, you are just what you call having withdrawing from your principal. So it's an Al-Asr inna l-insar, because it's also a moment for us to reflect upon that we celebrate our birth days. And here I'm not talking about the Halal Al-Haram of it. Let's remind you that I was born so and so. Your celebration is basically you are departing one part of your life. Allah is swearing by Al-Asr, inna l-insan al-apifus. But then he creates an exception to those inna ladina aman. That human beings are in a state of diminishment. Or also those who came before us understand of diminishment except those who have faith. Inna ladina aman, ourselves. You are diminishing, unless you are from those people who have faith. Inna ladina immediately wa amil usfali haf. So faith, because it's not enough to say, but it does not reflect on your lips, on your actions, on your thoughts, on your relationship, on your family, on your community. That faith that you are articulating. Because in essence it's what you call being faithful but not reflecting the faith that you have in it. So for example, we fear poverty. That's a lack of faith. That's also a lack of faith in relation to your actions in the world. Because Allah have guaranteed for you your risk. So having faith in Allah, Allah will give you your risk. But all what you need to do is also to go out and act according to faith in the world. Not to cut corners, not to step on other people, not to wail in your actions. The faith that you have in Allah subhanahu wa ta'ala. So inna ladina aman wa amil usfali haf. So our faith asks us to actually act upon faith. So our faith is, in essence you could say, our faith requires for us to be really connected to the world in order to actualize faith in our actions. And therefore people look and say, masha'Allah this is a mu'min that their actions reflect that iman. Inna ladina aman wa amil usfali haf. That they do good deeds or manifest the good deeds. But it's difficult. Wa tawasa wa bil haf. Wa tawasa wa bil saf. The verb that Allah subhanahu wa ta'ala used is tawasu. Which is, if you're studying Arabic, is one of those verbal patterns on pattern six. Which is a reciprocal relationship. That there has to be two parties into the verbal structure. And it says, wa tawasa wa bil haf. Meaning that counseling each other to that which is good, that which is just, that which is true, that which is marasin. I need to remind you, and you need to remind me of that which is haqq. Again, part of the problem in societies is that people begin to be shy to say to that which is wrong, wrong. And begin to do what's called mudah in American. It's just because somebody is important we're not going to tell them that the emperor has no close. Why? Because we think that there is something to be gained. So you need to remind me of what is good, what is haqq, and I need to remind you what is haqq. That is where Allah is asking. Wa tawasa wa da fa'ala. Then to remind me of that which is wrong. Because in here it's a communal activity that brings justice to the society. It's not an individual. I'm just going to contemplate what haqq is in my home. So on, so on, so on, so on, not to remind me. But also a deal of masiha that our deen is about counseling. Which is also if you see somebody that you want to give them counsel. Don't go on YouTube and try to give counsel. That's not counsel, that's arrogance. You try to put yourself that you already know it all. And you're trying to put the faults of others. Or you put it on Instagram, Twitter, social media. Or you get up in a khutbah and give a whole deal about so and so. The Prophet ﷺ never mentioned individual by name. He said why people do this and this. So if you have a counsel that you want to give to somebody, you can help or to move them away from that which is wrong. You need to be a person that is covetous of maintaining the religion of the community. And I know these days what you call, we think the Eman and Amal at Tawwas al-Bidhaab is about likes and shares on social media. And the fact that you have more shares and more likes in social media meaning that you have more haqq to your side. Isn't that what it is? And you say I have fans. Or I have what you call a person that have social impact. I'm an influencer. Influencer for what? Again, I'm not critiquing using social media but if you want to say Tawwas al-Bidhaab, you have to find a way because you want to build with a person you don't want to chase them away. So we need to counsel each other in order to be cohesive as a community. In the haqq. And it's so simple. You need to be open to taking critique, constructive critique. And you need to be able to give constructive critique. And then what Tawwas al-Bidhaab. Allah is asking us also to counsel each other in patience because staying on haqq is difficult. Staying on haqq is difficult. I need to build you up and you need to put me up in salary. Tawwas al-Bidhaab. And they counsel each other to be patient because being on standing firm on haqq. Standing firm on truth. Especially around your own family. That is the most difficult thing. Because we are able to go out there and give what you call the most eloquent defense of haqq. And then we come back into our world on what you call tribe, family, community. And we just become silent. Isn't that the case? That is it. The one and the other of the Subur'an. The other verse of the Qur'an Allah says. Masmidu wa s-sa'idu. That being patient and also of the doubly patient. Sada'u because the other or the wrong is that they are always pressuring. So you have to also persevere. So that suburb is really a commodity that is very lacking in many of our practices being taken. And again, I'm not here to rally you and try to make you feel bad. But to counsel myself first and you of what are the things that we can reflect upon. Right? In both our community, our family and our society. And we reflect upon Surat Al-Hassan. And more so because we're facing a pandemic. Many of us are saying how difficult it is. We're almost coming through one year. And people are losing it. Just think of the problem. So I said in three years, embargo in Sha'a Al-Mafka outside of being having an embargo and a siege on him by the maqad for three years. With no food, limited supplies coming in. Nobody's allowed to go in. Nobody's allowed to go out. No marriage, no relations whatsoever. Right now we're complaining. Oh, this is so difficult. Oh, let me get an Uber before the food won't. Let me put the door dash and get food in here. Let me go and load up from home food or home wallet to get me all what I need. And then we express like a lack of patience and everything is available to us. We're just being asked to do limited things in order to improve the collective conditions. So the most difficult commodity is really very difficult. And therefore in this short chapter of the Quran Allah is giving us this reminder. It's all counsel myself and you take time seriously to reflect upon our main investment in this world that Allah has given us, which is our time, our age, and to put it into good use to counsel each other for us to build each other and help for truth and veracity, not to berate or push each other out but rather to build each other because truth is empowered with a collectivity is acting upon it and reminded it. Shaytan pursues the one that is isolated by themselves. So in here what we need is to collectively empower ourselves on advocating and being on behind and standing for truth and to practice patience in all of our affairs. And not to be people that immediately lose it or turn to anger and I know that in some corners I'm very familiar with my Arab brothers and sisters where you go from 0 to 80 in terms of anger. There isn't even a stop much faster than a Tesla in terms of anger. That's just really completely defeat but the whole notion of suffer which is the ability to actually reflect and hold yourself more so than the moment of anger and the moment of the visit. I'll tell you what I have to say. From Allah they pray to the Prophet, O my beloved ones, may Allah bless you and grant you peace. May Allah pray upon our Master Muhammad and upon his family. May Allah pray upon our Master Abu Wadih and upon our Master Abu Wadih. In our world, we are like the children of Allah. May Allah bless us and grant us guidance. May Allah bless us. May Allah bless us and grant us peace. May Allah bless us and grant us peace.