 عوض بالله من الشيطان الرجيم بسم الله الرحمن الرحيم السلات والسلام على أشرف الأنبياء وسيد المرسلين أب القاسم محمد المستفى صلى الله عليه و آله وسلم وعلى آله الطيبين الطاهرين الغر الميامين المظلومين ولعنة الله على عدائهم أجمعين السلام عليكم ورحمة الله و بركاته أبو بركاتي و أبو بركاته أبو بركاته مرحباً لكم على مرحباً على إمام حسين تيوبي تي 3 تيش توك وخلال أبو بركاته في المنصف رمضان ماني من زعالي برجي والأيام في هذا الشهر هو أن يساعدنا تطبيقنا في الأشياء في الأسبار من أهل البيت عليهم السلام وعلى ذلك نحن نساعدنا سيد شابير كرماني من أمريكا السلام عليكم ورحمة الله و بركاته إنه مرحباً شكراً for flying from the United States and for being with us during this holy month كيف تقوم with the fasting for you in London to be honest it's a tad longer than I'm used to but it's phenomenal in the sense that the community here is vibrant bustling thriving community I love that about London it's very nice the people have been extremely hospitable towards me been wonderful in that regard so I really love my trip thus far it's been very quite nice now that's good then insha'Allah I hope you enjoy the entirety of this day now if we'd like to ask you just to get a bit of your background where you come from what have you been doing where you involved what activities are you interested in sure like to be honest I'm a working professional that's my full-time job I've worked in technology, software so in undergrad I studied economics math and computer science and then after that I got into the working force after undergrad and after that I did my master's while actually working full-time as well and so I did that in engineering as well and now I'm currently working on my PhD so I've always had this vision that you know Islam and secular success they're not mutually exclusive they're actually part and parcel of the same thing and you can have the best of both worlds and I think that's what it lays that foundation towards it and so a lot of a lot of young guys I grew up with and I think a lot of people in general felt kind of like do I have to pick and choose my path do I have to be like religious or can I be secular or can I can actually thrive in both hopefully through this show and through this discussion we can actually get to a point of it where we see how we can actually thrive both as individuals and as communities at large and Islam actually gives us the tools to be able to do that at a very high level so that's really how my background came about and that's how actually I got into lecturing to be honest with you it was a need a lot of young people were feeling as though there aren't people who can really relate speaking to them and so one of the communities who was that early on was like you know they were saying that you know we need somebody but we're not able we don't have the resources to make that happen for someone to speak especially for example in the English language you know and second of all relating to the younger demographic the youths like issues like you know music and you know a lot of the things that go on in school life you know in elementary middle high school college scene and so there's a big identity crisis that a lot of youth feel where am I where do I fit into this big picture what's my identity and so I sought to try to pursue and answer those questions for myself and through that process I wanted to help answer that question for others as well well I'm looking very forward to extract that information from yourselves prior to that well the topic for today is activism and development during the holy month of Ramadan and also would like to inform our respected viewers that insha'Allah at the second half of the program will be accepting calls for a Q&A with the Sayyid and the telephone number will be visible at the bottom of your screens insha'Allah now before we go into our topic I wanted to ask you since you've come from abroad from America we are aware that both United States and the United Kingdom Alhamdulillah there is a very strong Shia community what are the difference if any between the Shia communities in America and in the United Kingdom what you've seen so far benefits positives absolutely so there are distinctions there's a lot of similarities as you alluded to and you highlighted right Alhamdulillah on that front but there are some differences especially I've been mostly in the London and its vicinity the brothers and sisters in the community in London Alhamdulillah they're very close like in the sense that you know London is a very compact city it's a city that has a lot going on in a little bit of space in the United States the Shia community is mostly it's dispersed because the landscape of the United States is so vast so you have pockets in big cities for example New York, New Jersey in places like that you have the California Los Angeles locations like that Dearborn, Detroit these areas have bustling thriving communities as well but now we're seeing a lot of pockets of Shia communities that includes places like for example Utah or Kansas City Missouri and other places where traditionally you may not have heard of these communities and they also have Alhamdulillah thriving communities but Alhamdulillah what I noticed in London which was really beautiful to me was that in this metropolitan city one of the leading global cities in the world you have a bustling thriving community both in numbers and also in activism and there's and actually help develop a stronger community but I was blown away by the hospitality and the love of the community Alhamdulillah and since you've mentioned it with regards to sharing information and experiences how important is it to have unity amongst the communities especially Shia communities but Ali this word that you use is phenomenally important unity I think this may be arguably for us as followers of the Ahl al Bayt Ali Mus Salam in particular first in our own home in our own house as followers of the Ahl al Bayt we must stay united at all times and at all costs and our scholars have been very adamant about this in particular and if we don't do we risk a lot of challenges further down the road and so that would be a very important thing I would say that my message in London and my message in the United States is the same that we must be very united now under which banner under which banner do we become united this is a very important discussion because a lot of people use the term unity what does unity really mean has anyone really defined what unity means I think that's an important discussion we need to have does unity mean for example that we take let's take the example of Muslims for example in general does that mean that I come forward and say that you know all people we take all of those things that Muslims have we take all the commonalities and we remove all the differences and we make we make one new sect or one new thing so focusing on the common grounds and build common grounds so that's one option another option is the dominant or the majority faction or sect within Muslims they take the mantle and everyone else must adopt to them for example today in today's modern world أحلى سنوة الجماعة maybe the dominant number in terms of share numbers and all other Muslims in different sects must come under that umbrella for example within other groups come under that faction or others within the Muslim realm they all have to come under the umbrella of that for example now you can see with both of these situations there can be problems or challenges because within the schools of thought for example سنوة الجماعة there may be people who say for example I adhere to one school of thought حنفي or someone say شافي مالكي حنبلي for example with due respect to all of them but who's going to be the right one everyone will say I have my view so consensus on that front would be very difficult on the other front if we said let's look at all the commonalities and discard all the differences and form for example شياع and Sunni and form a new sect let's call it for example let's make that would people agree no one would agree because those differences they exist for real reasons that are important to both sides in both parties I would like to propose perhaps and other scholars have also proposed another version of what I unity means it means that I say that an individual's life property and dignity is sacred that I will not infringe on that person on that respect I will not disrespect them I will not say that spilling their blood is permissible for example I will not disrespect them I will not steal from them and that perhaps is the most viable definition of unity because unity does not mean compromising one's beliefs and we should not have a problem with that in particular with followers this is I was talking about the general community but when followers we must all unite under the single banner that we are followers of Ali ibn Abi Talib first and foremost and we fall under his banner if we agree to that we can talk about anything we can discuss anything and unity you should not be a problem for us حسنتم well said well said another thing I wanted to ask you about with regards to us developing communities from different background and nationalities Mashallah from Pakistan India from Middle East Arabs or even converts reverts the thing that we have in common is the language for example United States United Kingdom is English and especially a second third fourth generation of foreigners have English as the first language according to your opinion how have we improved with regards to for example lecturing we've got Mashallah lots of English speaking lecturers nowadays has it improved dramatically is there room for improvement is there more to be done is it enough is it sufficient with regards to the exposure that English speaking even though a lot may have parents who speak Urdu Arabic and can either tune to a channel or attend Majalis in the native languages but for for us for example who were born and raised in America and may not have Urdu or Arabic as a first language and it's English do we have enough material is there enough of projects and lecturing going on to suffice is it so a wonderful question you ask here so I'll give you a little bit of my background I was born and raised in D.C. and I've lived my whole life in the West there's a portion of my life where we actually moved to Dubai in my youth and then we came back to America so from D.C. to Dubai and from Dubai too back to America and to Florida in particular and I was able to see East and West there now this language question that you're asking is actually a very important question and sometimes people get afraid of the discussion and I don't think there's any cause of fear it's really a natural progression if you look at the history you'll find many for example people who are Sa'adat for example Sayyid who have their lineage from these people for example they live today all over the world but if you go back a little bit historically they lived in for example Hijaz on the western bank of Saudi Arabia initially and then there was a movement towards Iraq for example but now as time progressed people began to see Sa'adat and say it's in for example Iran you began to see them for example in Lebanon in places like this you began to see a migration from Iran and forward towards even India Pakistan in these places as well well how did that come about when we talk about this notion of identity and developing a community this is extremely important that we understand where Shi'a-Izam has come from and where is it going to so we can chart what is going through you know there was a time where the Muslims the Shi'a in particular follow the Shi'a of Ali ibn Abi Talib were persecuted to such an extent and the Sa'adat in particular those sayeds who were claiming they came from you know with Ali there was a time in the history of Baghdad the history of Baghdad that they would not erect a building until they would drain the blood of a Sayyadi Hassani in the cement this was the level of animosity and so when we began to think how did this migration happen well it happened because they were being heavily persecuted which exist till this day as you see throughout the globe in Iraq for example in Pakistan and other places in Afghanistan but what happened was they said that we must keep our mission alive we must keep our iman alive and so they began to say that this place no longer is suitable for us for example at time in Baghdad that is no longer suitable so they said we must migrate the places where we can save this religion and pass it forward so for example they moved from Iraq they moved towards Iran for example and this migration happened throughout but what did these people take with them when they left did they take their property did they take all their wealth did they take all that no they took two things they took their books of their scholars of Islam of Shiaizam in their hands and they took their iman in their hearts and they migrated and when they migrated the value of iman was so valuable to these people that they were willing to forsake even their language at times so those people who were first in Iraq or in the Arab belt or in Madinah modern-day Madinah Al-Hijaz for example they had Arabic but as they migrated towards Ajam from Arab to Ajam they came to a point where they began to adopt the language a language to perhaps we think some people think for example leaving your language of Urdu or Arabic or Farsi or for example any other language is difficult at this time you know there was a time where the division was Arab and Ajam amongst the Arabs Ajam meaning someone who is a mute this is how much pride the Arabs had in there language because it was a beautiful language it was a specific language it was a language of depth it was probably very difficult for them to leave their language by the way I don't say that one should completely leave their language and I'll come to that at some point if we have the opportunity because there is a blessing and as our scholars have also alluded to to keep your identity to keep your identity Subhanallah I feel that there may be a very very valuable reason for knowing your mother tongue as well because there may be certain words that exist in those languages that may not necessarily yet exist in your language and so it's important to understand those for example what word for example a word like حياء حياء we typically say modesty now modesty is not a comprehensive definition I need to include some other things I need to include modesty shyness integrity and a series of other words to try to give a glimpse of what it means that's the beauty of Arabic it's the beauty of the language same with Barakah we say Alhamdulillah it's tremendous Barakah in Shahra Ramadan and no doubt about it tremendous Barakah but how do I explain to somebody Barakah just by saying it means blessings or abundance is that really the true meaning and hence I think this is why the scholars perhaps they said that there is certain things that are embedded in the culture that have come from the religion and they're inseparable so there's a benefit there but as those communities migrated from the Arab belt to Iran and then on Pakistan and throughout the globe from there they began to adopt new languages and this gave rise to beautiful things through the Barakah of Imam Al-Hussein Al-Islam for example the beautiful Majalis that were done throughout the world that Arabic poetry that was so beautiful in Hijaz in Iraq in those belts then when that moved on to for example Iran it took a new flavor with that influence and original influence it took on a new flavor and then they added their own character to it so now you have for example Farsi poetry and you have Arabic poetry and both are beautiful and each one of them has its own identity and distinguish the Arabic poetry and it went the same happened when it moved to Hind India, Pakistan it took on a new flavor as well and I'm proposing that the same will happen when it comes to English it will learn from those traditions and build upon it and this is why we need more poets more speakers in the English language to cause that evolution to occur we don't have a دعبل or a فرزدق in English yet إن شاء الله we will and we need that it's very important and the same with speakers but now coming to the notion of development how does this how does this relate or tie to development you noticed as those communities migrated from the Arab belt to Persia throughout they adopted those traits and those cultures are we in our migrations learning the best of each community الحمد لله I've had the opportunity to lecture throughout in various communities I've lectured الحمد لله Iranian community Iraqi community Lebanese community Pakistani Afghani and all mixed as well and الحمد لله you notice certain communities have certain strengths and how do you learn from each of the other this community community A the community B does not and vice versa can we teach each other can we learn from each other and build upon that that's what we should do that's what we should do that's what we should do help one another because by remaining united we could help for example if we have any defects another group of people may have a remedy for that defect and we could share the knowledge and that's how we can improve but if we isolate ourselves we're doing no one a favor I sense 100% agree with you on that it's a very important notion I've met certain communities where for example they may be very good artistically some communities produce very good poets who their imagination it leads them to recite some of the best poetry by Thomas I've met other communities for example they're very good in business and enterprising and entrepreneurship this is their strength how can we merge those pieces of the puzzle to build on it to get to a point where we are the strongest community where the rest of the world is looking and saying look at how the how the how they have enterprise and how they have built systems and infrastructure for the rest of the world because this is what these great personalities they were not they were not just sitting about and they were not to the point we're told in Islam you're not to just sit at home and just pray or just sit in the Masjid and just pray at all times no, there's a balance رسول الله صلى الله عليه وسلم has told us very clearly to divide and the Al Bayt علي مصلام divide your day your awake day in thirds in three parts say يا رسول الله how said first in obtaining حلال رسق حلال livelihood حلال sustenance a lawful sustenance this is a part of Dean this is a part of of one's belief one's religion he says number two make sure you take out some time for your friends and family your close friends and your close family make time for them every day it may not be as much as you want but make sure it's there and he said a third that third time is between you and your Lord الله سبحانه وتعالى in prayer that's the how you should divide one's day I remember I was speaking in London in one of these in one of the beautiful centers here and I spoke that and I mentioned this tradition and one of the sisters came to me afterwards and she asked about that and she said that you know I really needed to hear that and I said why I'm always trying to listen I believe speakers should listen more than they speak it's very important and so she said that you know I'm in a position in work where I'm working six six and a half days a week for hours on end 10 12 hours days and you revived my belief system in terms of understanding that you know this is something that's not separated you know today in the modern world sometimes we compartmentalize our world what does that mean that means that when I'm at work I'm in work mode and when I am for example at school I'm in school mode and then when I come to the mosque or the Masjid of the Hussain then I'm in Islamic mode but outside of that it's not Islamic that's funny but now that you mention it of me pondering of myself as well I do do it and unfortunately it's become like a second nature I can't help it it makes sense but why and how how can I change it how can I at least improve on it or use it can I use it to to a benefit or do I have to reshape it reform it it's a beautiful question so we're all kind of guilty of this duality this dual life you know if you will and the reality of the matter is if we focus on our our goal which is to be good followers of the Ahl al-Bait our compass in life is always the same as followers of the Quran and the Ahl al-Bait they'll always guide us to where we need to get to because we always need a reference point we always need to understand where it is and what is reality what is truth because tomorrow's society may tell me that this for example is really great you should be listening to it or it may be saying that go to this for example place on a Friday or Saturday night and that's the best thing for you how do I check and gauge is this right or not and this is not to judge anyone you know we're all on our own journey we're all in our own degree of faith you would hope that the chart of religiosity of Islamic sciences and that relationship to Allah SWT is always inclining it's always going up but for others maybe it doesn't go all the way up sometimes it drops but the hope is the trend always is trending up you know like a stock graph a graph of the markets you know sometimes it goes down and sometimes it goes up but the general trend you can track is over time it's going up if we have that I think that should be the aim because it makes sense I always try to think of it putting myself in my own shoes that sometimes I feel that spiritual motivation where I want to focus more in my Salah I want to extend my Sujood I want to do extra عمل مستحابات and other days I just it's as if the fire maybe not completely there and I make question myself is like why why why why was it like this a week ago and I'm different a week now is it what I eat is it how I live does this influence my spirituality ونحن نتحدث عن الشهر رمضان ونحن نتفكير كيف يمكننا أن نتفكير كل هذه الأنجي لأن الشهر رمضان is a beautiful, blissful month where a lot of people should embrace it as an escape route that you can find a way to just detach yourself from dunya and just focus that this month yes I still have to go to work and earn my living but the main aim of this month is inshallah to increase my spirituality gain more knowledge but build a better relation with the Holy Quran and Ahl al-Bait you put it very beautifully and I think that's the problem we have in our community whenever we see a problem it's because either we abandon the Holy Quran or the Ahl al-Bait in a certain subject or topic and that's how when you said it, that's the answer if you keep the Holy Quran and Ahl al-Bait as your compasses there's no way you can go straight the Holy Prophet ﷺ said himself حديث الثقلي you could never go straight but that maybe is a distraction of dunya and the whispering of shaitan that we kind of lose that aim of focus in life إن شاء رمضان is the best month to regain it and beautifully with this topic as well I want you to slowly slowly open it up to advising with regards to activism and development in the Holy month of Ramadan with regards to development how can I help myself develop so the next 11 months will be prosperous and beneficial not that I'm going to switch off after عيد الفطر I don't want to do that I want to build so the next holy month I'll have already gained some ground and I'll aim to gain even more how can I do that so when we talk about activism and development if you want to be an activist and you want to be a change agent in your world or your sphere of influence or you want to develop a community or a society well how do we go about doing that well a society a movement for an activist a movement or for someone who is interested in development developing a community developing a society they all begin with the same thing and that's the individual communities are built with individuals movements are built with individuals so what does that mean شهر رمضان this is a blessed month of barakah as per الله سبحانه وتعالى as he says in the holy book in their various traditions this is a month of abundant barakah abundant grace of Allah سبحانه وتعالى what does that mean for you and I what does that mean for us and it's also a particular opportunity for us to gain something through that barakah barakah meaning that the gates of mercy of Allah are open in this month to the extent that we have been told that Shaytan is locked up in this month that anything that we do that is wrong or in vain is because of his training that he's made us accustomed to and attuned to so the question is at the end of the month when he is freed or let loose for example how much work are we going to give him is it going to be as though he's going to say for example oh this guy is just where he left off or God forbid worse or for example there may be a moment in time where that person begins to say that no that Shaytan himself is saying that I have to start from square one development is very important on that front developing so discipline is the main root as an individual I must discipline myself if I hope to create a community or create a movement communities strong vibrant communities require these movements they go hand in hand part and parcel so if I want to be an activist I must engage in having self-control and this is what this month of Ramadan brings to us you know I often think about what was شهر رمضان فهل البيت علي موسى and this is what we are going to get at the crux of in this show and this is what I hope to tackle إن شاء الله سنتم will continue before I would like to go to a short break so please do stay with us السلام عليكم ورحمة الله وبركاته سلام عليكم ورحمة الله وبركاته welcome back my beloved brothers and sisters respected viewers you are watching a brand new show called T3 on Imam Hussein TV teach talk and thrive إن شاء الله now we've reached our second half of the show where we'll open the lines for any of you who would like to join the discussion and ask any questions or even if you would like to add to anything that's been said already phone number will be visible on the bottom of your screens it's 0203 515 0109 I repeat 0203 515 0109 إن شاء الله we'll be looking forward to your phone calls now before proceeding to a topic there's something Sayyid has touched upon regarding the Holy Month of Ramadan and that's just something I wanted you just to expand a bit for us you mentioned about Shaytan during this Holy Month has been locked up I want you to just elaborate on that for us what does it mean what's the effect what effect does it have on Shaytan does that mean I can't sing does that mean I can't get whispers بسم الله very good question now and this ties back into what is alluding to before the break and that is that indeed the work of Shaytan may have been done to an extent that during the month of Ramadan it becomes very difficult for one to break down the work that has been done by Shaytan and so those whispers can continue for example in some level in the sense that it's already ingrained in one's mind that I've been doing that I've been doing listening to Shaytan I've been doing his obedience and God forbid but the reality of the matter is if that is what I've been trained to do and I've trained myself to do then it becomes harder to break down those things but I don't want anyone to lose hope because Shaytan is a tremendous beacon of hope that can invigorate the hearts and that's really what Allah SWT to me is saying that I have opened the flood gates of Rahman this month that you have every opportunity available to you to make use of this blessed month and this blessed month should not just be used and limited to just individual and I think about myself it starts there but it doesn't end there I must use this fuel to build my community my society and my country and the world that's really where we need to get to that's the level we need to be thinking at so what kind of opportunities will we get during the holy month of Ramadan is tremendous so hard work is a necessary prerequisite and a necessary prerequisite to that is discipline having self-control having the ability to control my own nefs which is a struggle we all go through day in and day out and each person's test and trial is different for one individual it may be for something for another it may be something completely different and at different levels so how do you go about managing that it's a struggle struggle but Shah Ralla Ramalan helps us on that helps prepare us for that to have control and discipline over ourselves if we don't have that discipline we won't go very far I'll share with you briefly brother Ali if you may there's a very famous study it's called the Stanford Marshmallow study I want the viewers to check out if they're not aware of it this is a study that was done a few decades ago and what they did in this study and I'm going to a what they did was they brought a few children into a into a lab and it was it looked like it was just a room essentially and these were little children and they said listen for the sake of this we can make it a candy we can make it a lollipop or something like that it doesn't have to be a marshmallow whatever take your example that's what they used and they told the children listen we're going to put this candy here in front of you and we're going to go outside for a few minutes if we come back then you'll get an extra candy you'll get two I'd like to pause you on that we call it on the line السلام عليكم السلام ورحمة الله وبركاته لاعكوم الله لاعكوم الله هل حقا أن أخبرهم أن لا أخبرهم أن لا أخبرهم أن لا أخبرهم هذا؟ إذا ما هو أخبريني أفضل للأمر؟ هل ينتهي من المهم؟ أو أخبرهم أن أخبرهم أن أمامي من أسلام؟ أو what do you think is best for me in this situation? مباشرة جيدة. وعحب أن أحسنت أحسنت وأنا أحسنت حقا أصدقائنا وخبرنا عضا أحسنتهم. شكرا بلقا إن شاء الله سيدنا بحاجة إلى هذه الأشياء ما تعتقد؟ هناك بعض الأشياء للتحدث أميل المؤمنين علي ابنة بطالب صلابات الله وسلام وعلي has laid a very clear principle for us that people are either your brother in faith or they are your equals in humanity and what that means is we have respect for everyone whether that's a Muslim or otherwise no problem on that front for example and we all go through this I came from work, I was working yesterday today as well we have colleagues and friends from within Islam for example I'm sure the same is true for you and all for all of others and we say to them the same way that for example we don't have to go into necessarily all the historical aspects of طراهوية and its innovative nature that it was not something that was there and this is very clear because there's a very well documented with respect to how long did Rasul Allah for example do this did he do this for the whole 30 days or did he do it for 3 days at the end according to the traditions of أحسنة والجماعة for example and on top of that how many raka'a did he recite was he reciting 11 or 30 how many was he reciting and so when you go to for example and I don't want to go too much into this but when you go to for example Saudi Arabia you find one way is adopted and you go to other parts of the Muslim world is a different way in which طراهوية is done and things like this there's not consensus as in did Rasul Allah how many times how many raka'a did he do and for how many days some people say that he did 3 days only and some people say that for example he only did for example a few raka'a but then there's not consensus among the community in terms of why you do 30 days for example or why you do a certain amount of raka'a but we don't want to get into this for example this is an innovation and this is an Islamic historical debate but يهلو البيت عليم السلام have said and have alluded to us not to try to get into religious arguments too much and the reason is because they had this حكمة and this wisdom that many times people become this is my group this is your group and they don't come to agree or they don't come to listen to the other party they come to cause friction and if that's gonna if you know that this conversation is gonna go to a point of friction then don't discuss and even worse if we lack the knowledge this is best not to get into an argument whatsoever exactly I mean and furthermore and this is true in America for sure and sure this is probably true at some level in Europe as well that there's certain things you don't talk about it work for example you don't talk about religion you don't talk about politics you know that's called distaste so it's considered distasteful although these topics come up all the time you can't really escape them but to get into an in-depth discussion there is a you can say if you want to have and you know the situation the dear respected brother who called in knows the situation better than I do or you do or else and if you think that this is there is some space for hope to explain to the brothers what is the reality of the matter then take that insha'Allah subject to the receiver being willing to precisely if you feel that that person it may not benefit and it may cause more strife then it may be best to say that my brother I have my dear I have my respected view I respect your view I do not partake in but I don't stop you from doing it for example and you just leave it at that now if in the scenario where let's say for any reason XYZ the person felt shy and did not want to reject the invitation if I went now we're going a bit into a fit but for the sake of argument and for the sake of knowledge if I attended the ceremony is it haram for me to do it is it okay for me to join the salah can I just join and do a intention of just praying to raka'az or whatever perhaps if you want to just go and listen to the recitation because Alhamdulillah credit where credit you some of our brothers have beautiful recitation of the Quran let's listen there Alhamdulillah you can listen to the recitation of the Quran there no problem but in terms of do I have the authority to impose on the religion of Allah سبحانه وتعالى and his messenger a new rule which was not there before so it would be unjust to the rule so this is why I say for example on that front you know a lot of I have many friends in some of my dearest and closest friends as my dear respected caller may have as well many times I've noticed our friendship has remained a strong friendship because we have not gone in depth discussions on religion it sounds kind of strange right but that's why because we start getting boxing each other into this group and we stop being open minded this goes back to what is the definition of unity the definition of unity does not necessarily mean that I bring you to my side of belief 100% or vice versa you bring me to your side of belief 100% no because if that was unity no two people 100% agree on everything even a father and son they may have 2-3-5% difference of opinion two brothers siblings brother and sister they may see 50-50 different views of the world or not at all that's not the meaning my brother is still my brother my father is still my father I have absolute respect although there may be a difference of opinion the same as what we should approach with brothers in Islam that we they have a difference of view and the same with for example fasting our brothers in Ahlu Sunnah for example they open their fast prior to the followers of Ahlu Bayt Ali Muslim a slight delay for example what does the Quran I say for example you can get into these discussions but is the person on the receiving an open minded to listen for example and vice versa that's the issue that the Quran for example it says that recite your salah in the evening for example and keep your your fasting till night so what's first evening or night so these are things that linguistically one can talk about but only to open that door if you think the receiver is open to that there are many people who just seek to argue for the sake of argument I don't know what case this falls into but we must be prudent on that when we have that discussion how do you bring one closer to your viewpoint the best and most optimal way is through etiquette through mannerism of the Bayt Ali Muslim this is how they themselves did it and the month of Ramadhan is a beautiful time to develop that etiquette that mannerism you know it reminds me of a story very quickly about where there was a man who he was in a state of fasting and he began to scold his his maid wealthy man he had a maid and Rasool Allah had to be in the happened to be in the proximity at that point in time he began to shout and scream and scold at her Rasool Allah offered him some food a date or something like this he said يا رسول الله شهر رمضان I'm fasting you're a Rasool Allah you should know this he said it doesn't seem like you're fasting by your etiquette and your conduct meaning he give a huge statement Rasool Allah that it's not just fasting is not staying away from food and drink fasting is much bigger than this yes he said that your etiquette this anger is not tolerable in sayam in the fasting state you must have control over yourself and that's the thing I think أهل البيت علي مصام or divine representative الله سبحانه وتعالى no doubt about it but if you ask me what was most important to them I don't think it was staying away from food and drink because علي ابنة بيطالب ate very little throughout the day and night outside or outside he was eating a little bit of barley little bit of water very very meager he did not eat much but the lesson he was trying to teach others was have control over your nefs that includes your anger that includes your desires that includes everything and inshaAllah we can benefit from this month أحسنتم أحسنتم سيدنا جزاكم الله خير unfortunately we've come to the end of our program but we will continue the same topic activism and development during the holy month of Ramadan for tomorrow same time 6.30 inshaAllah in the meanwhile I would like to wish you all and your brothers and sisters and respected viewers we're approaching slowly slowly to the time of مغرب إن شاء الله may Allah bless you all in this holy month and always always never forget to remember إمام العصر was the man عد الله and pray for the hastening of his reappearance and inshaAllah may Allah bless you all with a lovely iftar inshaAllah on a daily basis coming up next is إن شاء الله أحكام SOS with شيخ معاش and سيد محسن شاع so stay tuned thank you very much and we'll see you two more السلام عليكم رحمة الله وبركات