 Alhamdulillah, for another Jumu'ah again, yet again, Alhamdulillah, Alhamdulillah for the blessings of Islam and it suffices as a blessing for everything, right? It's sufficient as a blessing, so if there's no other blessing, and there's only Islam, then it's sufficient, right? Because actually all other blessings come with Islam, so it's sufficient as a blessing. It's sufficient, Alhamdulillah. We're still in, Alhamdulillah, one of the nicest months of the Hijri calendar next to the month of Ramadan, Alhamdulillah. One of the things about our Deen is that it puts a lot of emphasis on purification. And if we ask anybody, any human being, just the idea of purification, purification, it's a positive thing, regardless of who you ask, in any aspect. Purification is to be clean in any way, right? Clean, right? It's good to be clean. Now, one of the things that the Quran does is it actually puts a little bit more emphasis on internal cleansing than external cleansing. So we have our outward body that we can clean, and we do clean. But then we also have our inward cells because our reality is that we have souls, and that's really our essence, right? Our essence is our soul. It's not our outward bodies. But so the Quran says about the inward soul that Whoever purifies it has been successful, and whoever has stunted its growth has destroyed it. Stunted its growth. So, in other words, if you haven't cleansed it, then you have stunted its growth. That's sort of the idea there. That's what we take away from those two ayahs. And Sayyidina Yusuf, we all know the story of Sayyidina Yusuf, his very interesting story, and he had a difficult time in the story. But one of the things that he said was that The nafs, it tells us to do evil things by its nature. It tells us to do evil by its nafs. It commands to evil, to bad things. And then it says Except the one that my Lord has mercy upon. So if Allah Ta'ala has shown you mercy, then your nafs doesn't command you to evil. Right? That's what we get from that. So now the quest is, okay, how do I get this mercy now? Right? Isn't that the only thing that we get from that? Okay, so how do we open the doors to mercy now? How do we make ourselves vehicles of mercy or receptors to receive this mercy? How do we do that? Well, then in another place, Allah Ta'ala says that What about the process? We didn't send you except as a mercy to the world. Well, okay, there's one portion, there's one thing there, right? There's one manifestation of Allah Ta'ala's mercy to the world is the process of Islam, right? And so that's why it behooves us. That is exactly the significance of this deen, because just as much as this deen revolves around Allah Subh'anaHu Wa Ta'ala It revolves around the process of Islam as well, right? He is the center, right? He's at the center of this deen. And in no way does that in any way mean that, you know, there's any sort of like anthropomorphism or worship involved, right? Nobody has ever worshipped the process. But rather we take from him everything, right? We take everything from him. And so he is the, he's the means by purification then, right? When, in the, when said Ibrahim, he made a dua in the Quran. He said, Right. So Ibrahim Al-Assad made the dua that, oh Allah, raise up amongst this, this, this community that will be coming on after me. Raise up amongst them a person. A messenger from amongst them. He recites your verses onto them, right? He recites your verses. And then he teaches them the book and the, and wisdom. The Quran and the sunnah is usually how it's interpreted. And he purifies them. So Ibrahim Al-Assad is making dua to Allah that we have a means of purification in the world. And if, and that doesn't just, that's not only limited to the Sahaba, because the Prophet some said that just like how that, that he said that my life is good for you and my death is good for you as well. So there's, which doesn't in any way mean that we like anybody wanted him to die. But rather there's goodness in, in either one, right? Because the ayah, that's still applicable. Know that the Prophet some is amongst you. It's still applicable. Nobody denied the existence of that, that, that ayah that, you know, it hasn't been mensukh or abrogated. So it's, it still exists. And it's still true. And it's still real. And it's still in the Quran. So Ibrahim Al-Assad made that dua, right? So that's right. Several centuries before our Prophet saw some. When our Prophet saw some comes, then Allah Ta'ala tells the Sahaba and also by extension to us, Indeed Allah Ta'ala has had, has shown man, right? This is from where Allah Ta'ala gets his name, Al-Mannan, the bestower of just amazing grace, right? Al-Mannan. So Allah Ta'ala has shown you amazing grace when he sent amongst you from yourselves, Rasulah minkum, a prophet from you. He teaches you the book in the sunnah and then he purifies you, right? So even at the time of the Sahaba, it was reiterated again that here's the answer to Sayyidina Ibrahim Al-Assad's dua, right? That when he made that dua in the beginning. So it's, so this is, he is, the process of is the means for purification. That this is, and how is that done? That's done through our tradition. We seek the company with, we read the, what has been left behind of our tradition by our scholars and that's how this is sought out, sought after. And purification is, it's necessary. Allah Ta'ala says about purification about water. He mentions that one time in the Quran about, you know, clean yourselves with water. Jesus is great, clean yourselves with water. But there's more than one instance where Allah Ta'ala says, like purify your nafs, right? Like clean yourselves, right? So the nafs requires cleaning because everything about us emanates from our essential nafs. When we have bad opinion of others, it's a reflection of our nafs. When we have, when we don't take care of our responsibilities, it's a reflection of our nafs. And so on and so forth, all of the maladies that human beings come with. It's all a reflection of the nafs, right? And so the Prophet of Islam, he does that. One of the great scholars, he said, he said, You're the door to God, right? You're the door to God. And every goodness. Whoever comes to it, has success by getting Allah Ta'ala's rida and connection. So that's right. That's in this, the lines of poetry that our scholars have written, these are not, they're real, right? They're real. And so they come from a place where they've done the work on themselves, where they actually purified their souls. And then they're able to help us out as well. Right. Because. Abdullah. The Prophet of Islam said in a very famous and authenticated hadith that None of you truly believes until you love me more than everything on, more than everything. More than everything. That's it. That's really what it means. So loving the Prophet of Islam, it's probably a mandate. You could say a mandate from the Prophet of Islam. And in addition to that, it's the way that we cleanse ourselves. It's the way we cleanse ourselves. To the Prophet of Islam. That's how it's done. So, Alhamdulillah. And so then this then requires that just like how the name of the Prophet of Islam is Muhammad, which is, it literally translates into the most praised, the one that gets praised a lot. That's the linguistic definition of his name. The one that gets praised a lot. And even if we didn't know that definition, it's certainly true that that is the case that over the years, there's no other human being that's been praised as much as he's been praised. And so, because, because why? Because again, this Dean revolves around our Prophet of Islam. Right. And so we praise him. Right. We praise. There are, there are a lot of lines. We could, that we all know, right? And in praise of, right? Because that's usually what when you, when people love other things, right? They praise it, right? That's kind of what happens. And we all have several examples of where this occurs. Romeo and Juliet. That's a, right? That's sort of the story of the epitome of love, which is, it seems sometimes. Leila Majnun, right? That is also the Eastern rendition of it. There's, there's several, right? There's several of those. But all of those have been meant to be metaphors for, for, you know, for loving Allah swt and his Prophet ﷺ. So that's, in Islam, you're actually not supposed to be feeling like that towards any human being, because it's just not worth it. Right? It's, it's not. It's, it's, and when you do, it's through Allah swt. Right? It's through Allah swt. Because the Prophet ﷺ said that, khayru kum khayru kum li ahli wa ana khayru kum li ahli, the best of you is the best of you that's good to your families. And so part of loving your family is, is that. Right? Is, is, is, or part of being good to your family is loving them. And, but we do that because the Prophet ﷺ told us. Right? That's why we do it. We love our parents because our Prophet ﷺ told us. Right? We do it through, through Allah swt. Right? So, Alhamdulillah. Alhamdulillah. Alhamdulillah. Thank you. Thank you.