 And Allah says, now that happened, take a place of prayer from where Maqam of Ibrahim is, the station of Ibrahim. And there's a bunch of other stuff. And it says, we took a promise from Ibrahim and Ismail, there are two names you hear there, right? To purify this house. People, they go there for Atikaf, right? That's what it is, the word of Atikaf. You know what Atikaf is. Someone explain what Atikaf is. Chocolate? Come on guys, if you don't talk, then it's going to get boring for me here. Atikaf, right? When you make an intention, you come there and you dedicate your time and space in a place of worship. So one of the best places Atikaf is Kaaba. Allah says, purify this house for those who do Atikaf and do Sajdah and do Ruku, right? Right there, Ruku and Sajdah. And guess who did this? Ten thousand years later, guess who did it? Who's your prophet? Who's your prophet? Yes, Muhammad sallallahu alaihi wa sallam. The legacy of Ibrahim was fulfilled by Prophet sallallahu alaihi wa sallam, did all this in the house because the house was corrupted, right? All the things around it, no, he did all that. Okay, so keep that in mind, okay? Now he got the mission, go build the house. He's like, okay. Ibrahim sallallahu alaihi wa sallam says, you asked me Allah to make this a peaceful place. So I'm going to ask something else. The two words are highlighted there for the reason. And he's making the first one. This is a da'a we're going to spend a lot of time. He says, Ya Allah, Rabbi Jal haathal, Rabbi Jal haathal baladah aminam warzooq ahlahu mnathamaraat. He's asking two things. Here's what I'm really amazed. Here's what I'm really amazed about. Urban development, city development. What are the things, two things that you need? What are the two absolute essential things that you need to develop a city or a place or a civilization? If you know that, then dude, I'm going to give it an entire box of chocolate. What is it that you need? A Muslim community. Yeah, that's for exactly, we need all of that everywhere. Two things. Security. Funding and security. That's exactly what he's asking. Amna means security. So imagine a place, imagine Pleasanton. Imagine Pleasanton. The secureest place on face of the planet. There's no such thing. People don't even know what crime is. It's not even in a dictionary. They don't even know what crime is. In Pleasanton, whatsoever. Incredibly secure. But guess what? No one has a job. No one has money to spend. You just don't have any funds. You don't have anything. There's nothing for you to do. You're barely living because it's incredibly secure. Flipside. Imagine Pleasanton is the richest community in the face of the planet. Everyone. Everyone is driving. What are they driving? A lot of them are driving those exotic cars. Some $100,000 cars. All of them. Everyone is rich. Guess what? But there's no security whatsoever. Every single person is afraid of their life. They're going to get robbed. They're going to get mugged. They're going to get all those things. Any crime that you can imagine is existence. What is the use of that? So he's asking for those two things. Imagine this. As I said earlier on, he is about to build Resurrectacaba, right? And he looks at left, right, this way, that way. All he sees is sand. Nothing else. There's no irrigation. There's no sand. There's no water. Nothing. All he sees is sand. But the man has a vision. Incredible genius has a vision. And he's asking Allah, I see the sand. There's nothing impossible for you, God. Help this. Whoever is going to live on this earth, in this area, help them with two things. Make him rich. You think that region is rich? That region is rich, man. They got lots of stuff there. And also ask Allah for security. Dostu, what is the ahlahu minna famarati? And then he adds one clause. Ibrahim A.S. adds a clause in here. Remember, he said, he remembered from his, the first conversation with God, he said, if I'm going to be the Imam, which I am the Imam, I'm the leader of the humanity, how about my progeny? Please help all of them to become imams and all of them become righteous. Allah said, no, no, no. My promise doesn't go to the wrongdoers. So he is modifying his dua here is saying, so give the peace and security and richness and all that to who? To man amana minhum billah wal yamul akhir. To the one who believe in you, O God, in Allah, and the one who believe in the last day. He puts this clause. He remembered that. He gets surprised by Allah's response again. Allah doesn't say, you got it. Yes, Allah says this. And here's the second question for you. Whoever disbelieves in this message, Allah says, in the revelation, in this way of life, Allah will give him two. But guess what? It's called Khalil. Have you imagined, have you imagined all these people who are not Muslims in this, in the Silicon Valley? Don't go too far. They are not Muslim. They are not even atheists. They are even some of the other things. But they are rich. They are super rich. You know them all. They own all these social medias and all that. You always wonder, wait a second, how come they are so rich? Why am I a believer? I'm driving an Uber, but this guy, or I don't have a job, I don't have a job. And these guys are so rich. They don't even know what to do. They don't even know to do. They just punch somebody on a football field, or they show their shirt or something, and they get fined for 13,000 dollars, like whatever. It's like a couple of pennies for me. They don't care. They don't care. And here's the evidence. Here's what Allah says. Allah has got Allah's ar-Rahman on this earth, and he's going to give. And that's what he did. He's giving. But guess what he says? Those who do not believe, don't believe in this. Once they get all this awesomeness from Allah, and if they don't show appreciation, and if they don't change their way of life, and that's how they depart from this world, they are gone. By the way, it's not for you and I to judge. It's only up to Allah. Allah is going to say what? They are consequences. Their place of rest is this horrific place. Horrific place. It's called adab-un-naar, this horrific fire. And Allah says, beqsal masid, it's a salafan place. Beqsal masid is just really, really horrific. It's something that you don't want to even think about, forget about being in there. So, got that? So imagine that. So keep this in mind. This du'a, and we're going to make a connection between this du'a, the seerah, and all the other things. Now, Rehman al-Islam goes on a mission to fulfill the ask Allah that he builds a ka'bah with his son. This du'a is really amazing to me. You know why it's amazing to me? When you and I do something, something good at place of work, or at home, someone is asking us to do something. Let's say your manager asks you to do something and you do really well, or your dad asks something to do and you do really well, and you do really well at a good job. That's what happens. You come here like, I did that. But also look at what I did. I did it. It was me. You show a moment of pride. You show like this satisfaction. You show this like, it was me. Imagine him and his son built the ka'bah. It's a son. It's not a small task. It's not a small task at all. And it's a big thing. It's until today, that's what billions of people look towards and they do prayer. It's not a small thing. He didn't pump his chest. That was me. He humbled himself really, really well. And guess what he asked? Say, Allah, you asked me to do this with my son. I did it. It's possible that I couldn't do exactly what you're asking for. It is quite possible that I could not fulfill your need the way you want it. But guess what? Say, Allah, please accept this. From both of us, please accept what we have done because you are two qualities you can hear and you're the most knowledgeable. There's many, many, many things to be said in there. It's really amazing. Then he goes on and he says something else. Now that I built this house in the middle of the desert, there's nothing else going on here. Ya Allah, do something else. Remember the dua that Allah said his promise is not going to go to the wrongdoers? And he's really worried. He's really worried that his progeny, someone is going to be a wrongdoer. And he is immediately asking for one thing. He's like, Ya Allah, we just finished the building of Kaaba. Myself and my son, can you please help us out? Guaranteed that we are going to be in full submission to you. We are going to be Muslims. How do I understand that from the beginning? Rabbana wa ja'allam muslimayni lak, muslimayni is dual. Me and my son, we want to be Muslims to you. We want to be submitting to you. Please say, Allah accept this from us. So he's currently worried about himself and his son, right? Because Allah said his promise is not going to go to the wrongdoers, right? And then he says, ummatan muslimatan lak. And from my progeny, please bring a umma, people who are going to be believed in you, believers in you from my progeny. He's making that dua. Guess who is that dua? You. Because of his dua, you're sitting here and believing in him and believing in this message, believing in Allah. It's because of that. This is the dua that he made some years ago. So here's my joke. I think I did this joke on a on a on a khutba one time. I don't know if it went really well. I may have given about a little talk about this a hubba some years ago. I said, guys, brothers, I was I was addressing brothers say, brothers, when you stand there and you make your dua and you feel like you never wake up on time and fajr, but this one time you woke up on fajr and you made dua and he's like, God, I made this dua. Nothing happened. I don't know what's up when I click on Amazon, two hours later to get my stuff, but I made dua. Allah has been the day. I don't know what happened. I don't know if the dua got accepted or not. So my joke was, brothers, take 10,000 years to get your doors accepted because Ibrahim A.S. made 10,000 years ago dua now got accepted. So hey, so no rush, no rush. So I don't know if that was a on a photograph or not. So that's what he does. He's asking for a generation to be Muslim just like you right here. You're sitting because of the dua. And then he's asking, and then when this generation comes, which is the coming of the Prophet Muhammad Muslims and show them how the rituals of Hajj takes place, right? Rituals of Hajj. And that's what he's asking and that's what he's getting. Okay. And then he's asking something else. And he's asking when the time comes for the guidance. A messenger from them, the messenger understand the need, understand the needs, understand the cultures, everything, send a messenger about this ayat, this in-law, incredible revelation. That other thing is going to do. And the messenger is going to teach the law. Kitab is book, a law, regulations, sharia, all that is going to be taught. What else he's going to do? Wal-Hikmah, wisdom. Wisdom is experiential learning. Those of us, we always talked about, those of us, our elders, parents, they are, they have a ton of wisdom. The wisdom doesn't come from a university degree. It comes from living the life. As we ought to listen and learn from them. It's incumbent on all of us to learn from their wisdom. And that's what he's asking from this prophet to do. We use that key hymn. And then he's going to purify. So these are the four things that he's asking for this prophet to do. Send a prophet from them, among them. Guess who is the prophet? Because of this dua, the prophet came. Because of this dua, you and I are living here again. You use that key hymn. Tazkiah is really important to also note. Tazkiah means the purification of the heart. The purification of the mind. All of that is included in this dua. Okay. So let's have the, let's do the fun part. Remember this? This dua that he's asked for security? For people? Guess where you see the evidence of this security? How many of you remember the surah? Do you remember it? Very good. Very nice. So the last 10 surahs of the Qur'an, starting from 105 all the way to 114. Some shape or form it has, it has a connection with this dua. The dua that's on the left side that you see. It has a connection with the dua of Ibrahim A.S. Some way or form. Some shape or form. The surah has some connection with this dua. So the first one he said, give him security. Guess what happened? At some point, a madman came and said, I'm going to destroy this Kaaba. And he marched from thousands of miles away with elephants. Arabs never ever seen elephants before. It was the first time they actually seen elephants. What did the people do? They left the town because this army was so strong. They didn't have anything else. They left the town. It's like, this house is a god. This god is going to protect this house. We cannot do this and they left. And guess what happened? That's what this surah is. Allah is saying, yes, I protected the house. I protected the house with Ababil, these little birds and little birds with little pebbles. When Ibrahim A.S. asked for protection, Allah delivered. How many years ago, later? How many years is going to take for your dua? Ten thousand years. That's how long it took. The other part of the dua, give him peace, security, right? And provision and sustenance. That's where this comes from. The next surah, I'm glad you know it. You know what Quraysh did? When it came to commerce, when it came to trade, the people, every single tribe at that time, every single one except their tribe of Quraysh, they had an option only to pick one option to go either this way north or south. They just couldn't do all the time around the air. They had to plan it out really well because of the, there was bandits and there's not security and all that stuff except Quraysh. Allah provided for them. That's what this is. Winter, summer, doesn't matter. You go north, you go south, you go anywhere you want to do trade, you're safe. No one is going to touch you and no one did. Follow the history, follow the seerah. No one touched Quraysh. They could freely go and do the trade anywhere they could. None of the other tribes would touch, but any other tribe, it wasn't true. Allah promised. You remember Allah said there are some people going to be worried of this message and some people are not going to be worried of the message? If that's the case, then who is not worried of the message? And that's what the next tour is talking about. These are the people, they're really miserly people. These are the people they are not, they're just, they're so, what do you call that, Baqil? Who understands Farsi? Stingy. That's what I was looking for. Thank you. They're so stingy these people and Allah talks about them in the surah because these are among the wrongdoers. They just, they're too uptight. They just don't want to spend anything about anything about anything at all. Even an orphan comes, they push them around. Even, what else is there? Miskin. They don't care about anyone. These are the kind of people. Well, if that's the kind, if they're not worried, then who is the woody? You can ask, well, if that's the kind of people there, who is the woody of this dua? And that's the aya that, the dua that he made. He, remember he asked for his progeny, someone from his progeny and then someone to be a prophet among them. And guess what that next surah is? The next surah after the dua. That's the surah. Allah says, O prophet of God, I have given you so much. Kausar has been, one of the translations is that it's a place in heaven where the water is and prophet salallahu alayhi wa sallam will give water. That's true. But Kausar also means so much, so much in everything you can imagine and everything that prophet salallahu alayhi wa sallam got. It's that. What are you supposed to do then when you get rabbika on her? In the previous aya, in the previous surah Allah says, when you have the safety and the provision, then you pray to the Lord of the skaaba. That's what Allah asks. And here Allah says, fa salli, then pray. When you have so much amazingness at your disposal, and we do and we are, think about all the things that Allah has given you, all the things that we have at home. In our life, fa salli, pray to show thankfulness. And there's the story goes, the story goes that one of the family members of Muhammad sallallahu alayhi wa sallam was making fun of him, especially when he lost his child. And then he went ahead and went out on a market and he started celebrating and he said this word up there, kept on saying, oh, Muhammad is cut off, sallallahu alayhi wa sallam, he didn't say sallallahu alayhi wa sallam, is cut off. Because in Arab culture, if you have a son, then your progeny continues, your name continues, right? But if you don't have a son, then nothing stops. That's what he believed. And Allah says, now, your enemy is the one who's going to be cut off, not you. Don't worry about it. He's giving him a guarantee. Okay. Among the people who are not worried, the next surah is also connected to the dua and also connected to the seerah. How is this connected? Where is our attachment? Where is our, there are too many foreseeables are coming in my head, doesn't come in the English ones, I don't know. Where do you put your allegiance? Most of us do, if we are Afghans, we stick with Afghans. If we are Bengalis, you stick with our Bengalis. If we are Desis, we stick whatever we don't, Desi, we don't own kind, we do this. We do the namasjid, we do the outside, we go and eating. That's what we do. Even if you do see something wrong, we're just going to brush it under the rug and it's like, that's okay. You know, it's our kind. Allah says, that's not how it works. Go to these people, to your people, to Khuraish, and denounce your citizenship. Look at them in the eye, straight and say, you know what, you're al-kayafir, you're the disbeliever. I have nothing to do with you. I have nothing to do with you. This is it. This is the cutoff point for between us. And that's what this surah is all about. Say, yeah, you're al-kayafir. Oh, this is a believer. I mean, Prophet sallallahu alayhi wa sallam, imagine this. This is in Makkah time, during Makkah. What do you think the strength and the power of Muslims were in Makkah? They were only in hundreds, a few. 100, 150 or something, maybe more or less. They were not the prime ministers. They were not the statesmen. They were not the wealthiest. They were not the powerful. They were not. None of them were. And if someone speaks like this, that's what's going to happen. They're going to get crushed. Yet, Prophet sallallahu alayhi wa sallam was told to do so and he did it. He went there right in front of these, these, um, um, Makkah leadership and said, you're al-kayafir. I have nothing to do with you. Here's my, I'm, I'm giving up my citizenship with you. That I'm Quraishi. You're Quraishi. Does it mean I'm going to protect you? That's not how it's going to work. Then Allah, Allah promised them a victory. Allah promised them a victory. And that's the next surah. This humongous victory, this gigantic victory is going to come to you. Allah is making that promise for him and for the, for the Muslims. There's a bunch of stories attached to this one as well. But before you make the large victory showing that Allah is saying, let me show you a small piece of victory. A small, small piece of victory for you. You know the one who is bothering you all the time, Oprah of God? I'm going to take care of him for you. By the way, his Mrs is giving you a hard time. I'm going to take his Mrs too. Take care of both of them. This is about Abu Lahab and his wife. That's, this is about those two. Both of them were the staunchest enemy to the prophets. Allah is going to ask Allah saying that before the large victory, which was the conquest of Makkah and the expansion of the Muslim all over the world, taking over the Roman empires and Persian empires and all that stuff later on. Before all this victory, Allah says, I'm going to give you a small piece of victory that has been, that has been bugging you for so long. And that's, this is it. Now, after all these struggles, you can imagine there's so many struggles, right? So many struggles. Let's go on. We lose the sight of why are we struggling for? What are we struggling for? What is this for? And Allah wants to put us all together back to one concept, which is the legacy of Ibrahim al-Islam, which is what? Ibrahim al-Islam fought from the very young age. One of you mentioned here that he was fighting idol worshipers from young age, from a very young age until, until all his last breath. He was doing one thing, which is Tawheed, which is the Wahdaniyat, which is the oneness of God, right? That was his thing. That was his entire mission. That was his entire legacy. Allah wants to put us back to that saying, this is it. This is, this is what you're struggling for. Khul wa Allah wahad. Say, Allah is one. Not just one. Ahad. There's a big difference between Ahad and Wahd. If you understand Arabic, why Allah chose Ahad not Wahd or any other one, any other words for one? Because there's no ego. There's no second. Ahad means this is it, the only kind. There's no second. Talk about this one. Allah says this. Now, if you wanted to go in this route and say, you want to go back to what Ibrahim al-Islam started, that legacy, you want to revive that legacy. They're distractions. They're two distractions, two forces of distraction. Allah says, going to take care of those both. One from the outside and one from the inside. That's the other two sorrows. Khul a'udu bre bin falaq, khul a'udu bre bin nas. These are the two that come on your way of prevent, prevent you from knowing who Allah is and knowing how to worship Allah. And these two are given to you and I ask protection. Okay. I spoke all of them. You guys didn't speak. Talk. Ask. Questions. I don't know everything, but there are others who know. This is the ending, right? Allah says, you're in a religion of Ibrahim al-Islam. You're in a legacy of Ibrahim al-Islam. So follow what he did. By the way, here's a quiz for you. Some of the answers were already here. All the things that we do, the five pillars, thank you, of Islam, right? There's five pillars, all those five with Ibrahim al-Islam. Can you imagine? Can you count? Can you give examples? How? I'm going to give you the easy one. I'm going to answer the easy one. Do you think Hajj? Do you think Hajj goes? Oh, yeah. Exactly. We just talked about. Do you think Hajj goes to Ibrahim al-Islam? Everything that we do in Hajj is just exactly what what he taught us and what he did. Tawheed, the sister says, the Tawheed, which is the oneness of God, which is getting rid of the worshipping of idol and all that. He goes directly to Ibrahim al-Islam. That's why Allah says, was incredible and follow that. If we want to follow this, we have to understand this. So the two are taking care of the first one and the second one, Tawheed and Hajj. What about the other ones? Prayer is all that because we just asked Allah said, that you asked me to build this house, I did, please make this place of prayer for them. And Allah says, what to take a place of the Ibrahim al-Islam, right? Take a place of prayer for a Maqam of Ibrahim. So we know that. What about the other two? The other two, fasting and Dhaka, that's your homework. Every single thing goes to Ibrahim al-Islam, every single one of them, clearly through the Quranic evidences. Okay, you guys, you guys say something, discuss something. What time is it? Oh, plenty of time. Any thoughts, questions? Make sense? Does that make sense? Beneficial, kind of? The reason I'm asking is this, that we can improve all these, we can make these better. Yes, sister, right, we are from the progeny of Ibrahim al-Islam. Yes, there were prophets before that, you're right, they all taught the same thing. But Ibrahim al-Islam, we come from that side. So that's why Allah says, you're in a religion of Ibrahim and follow his ways. Say again, sorry. No, our religion, our religion from Ismail al-Islam, right, Ibrahim al-Islam's, the father of two nations, it's usually called the father of two nations, one of them is Ishaq al-Islam, that and for us is the other way, the Ismail al-Islam, followers of that, if that makes sense. Yes, make suggestions to make these programs better and you want to hear more of these things, obviously ask the MCC to provide these programs. I like talking about the fiat of Quran, just a few here, there, for us, there's a ton, there's a ton that impacts our life, exactly right. Sister Humaira is going to do the rest. Yeah, there are many da'as, this da'a, the reason I wanted to show this, because there's a connection to the seerah and there's a connection to the last 10 surahs of the thing that we read in our prayers all the time. If we make that connection, then we can concentrate a little bit more in the prayer and what we see and what we read. It's like, ah, that's how you connect with Quran. It's not an abstract thing, you have to understand it. Oh no. One of the things that I wanted to do, I did the thing last week, the conversation between the arrogance of the beast to Allah, but there's a second part. It is just too good, but it's not for kids. It's not for kids, it's got to be 13 years and up. It's something that we don't talk about. We have to talk about it. We have to talk about it. Not, I'm not talking about just a community and I don't even hear that part of the discussion being made anywhere. And it's a shame. It's incredibly important. Yeah. Right, yeah. Yes. So no questions, no comments. You're all good. Yes. Anybody know the deep meaning behind Hanif? I have a written, I have written a detailed explanation of what Hanif is. Hanif is someone really gentle, someone really humble, someone really incredibly nice and friendly and someone who accepts things immediately and someone doesn't show any, what's what, arrogance whatsoever. These are all the qualities that Ibrahim Al-Salam showed. And I have actually a linguistic, I have to look it up, find it. It's an amazing word to describe. Usually you're right. It's usually surrounding Ibrahim Al-Salam. That's huge. That's huge. Yeah. Anybody has any answer to that? Yeah, humbleness doesn't mean that you let people walk over you. Humbleness doesn't mean that you let allow people to take your rights. Humbleness comes as a point of strength. It comes as a part of, as an authority. That's what it means, that you have so much authority, that you have so much power, but you don't abuse it. You don't, you just, you just are thankful for what you have and you put it in a good use. In our culture, so what we understand is what we take it from our cultural thing and that's our religion from culture. That's the absolute atrocity to the religion and to the way we live and lives and all that. That's not what it means. Especially when it comes to the woman's right, especially when it comes to the voices, especially when it comes to speaking up. That's not, that if someone speaks up for his or her rights, it doesn't mean that you're being arrogant. No. At the same time, you don't allow to be abused, verbal abuse. Forget about physical abuse. It's just a completely different ball game. That's not what it is. At the same time, if someone is being so arrogant and argumentative, that's what, that was the quality of Shaitan we discussed last week. Someone wants to argue all the time. Someone says that I am always right. That's what Shaitan did. You're always right. And I want to debate with you until I put you down, until rightfully or wrongfully, until I come to talk. That's not humbleness. We have to be, there's a fine balance and there has to be a place of respect and place of speaking out beautifully in a beautiful word. What Allah says, speak beautiful, clear words. And we have taken culturally, we have taken it in a really wrong way that when it comes to an adult, when it comes to the teacher, when it comes to someone else, that we supposed to stand like this, can't even look into your eye to eye and just whatever they say it goes. That's not how it is. As far as we have, if we have a knowledge, yeah, if we don't have any knowledge, you take it. If you have a knowledge and you have a point of discussion that is not making sense, ask question respectfully for to gain the knowledge. Not being in a mode of argumentative and trying to debate every point. There are those who they want to debate every single thing. And that's not, that's not how it works. Does that make sense to you all? Yeah. Exactly. That's exactly right. Exactly. And we have a, we have a completely misunderstanding of things. Understanding, let me say this. People quote Hadith a lot. Understanding Hadith is so difficult. It is so difficult. And why is it so difficult? The books of the Hadith that you know, I mean, name one, Bukhari or Muslim or some of the books, these books were written for the scholars. They were not written for you and I. It doesn't mean you and I cannot read it, but that means you and I will have to read with someone who understands it with a teacher. You and I reading it and reading the translation, we will not get what the context. So every Hadith has a context behind it, a story behind it. We have to know what the context behind it is. Without knowing the context behind it, we will get the wrong answer immediately. And we act upon it immediately. And that happens a lot. People quote Hadith. Oh, Prophet alaihi salam said this is this. That's true. Is that it? But why did he say that? What was the, what was the thing behind it? Let me, let me say one thing. There was a Hadith that was read about woman and why women going to be punished so have this severely. And it was just quoted just like that. And it was just read just like that. And all men are like, and women are like, what just happened? What does this mean? It sound, they did sound like it's one of our second class citizens only and their rights are very limited and just that that. That's not what it is at all. There's a huge context, context behind this Hadith, why it happened and how it happened and why the Prophet alaihi salam said that particular one. Thank you. Without, without knowing that we make an enemy of half of our species immediately. And that's, that's how you see the rise of all this. I mean, I mean, I, if I was, if I was a female and I heard that Hadith, I'll be offended and I'm going to take stance too. I'm like, what is this? What's going on here? Why would anyone say this to me? So that's, that's a, that's a huge gap. It's a huge gap for us. We've got to understand the, the, the thing behind it and read it with a, with a scholar. This is good. When I talk, usually I put people to sleep and I've seen quite a few of you almost, almost to that rem, stage three. So just joking around. So some years ago, thousands of years ago, thousands of years ago, I don't know if it was 10, I read it somewhere in one of the books at 10,000. I don't know if it's 10,000, it's true or not, but this is thousands of years ago. No, I don't know the chronology. No, I'm not me to say the, the, the, the, the, the, the side of the, the, the rest of the prophets for the Arabs to the prophets is very little known. There's only a few, four, five or something. That's about it. On the other side, there are thousands, literally thousands on this hawk side. Oh, I, so there's so much to say. Abraham, I saw him from very young age. He was, you know what? I love about him. He would use his head. He would use his head. That means he would use his intellect and think and logically say, makes no sense. Why would you do this? It makes no sense. It was a young kid. I don't know what age, five, six, seven or something, whatever he was. Some people say some scholars say his dad, some scholars say his, his uncle was carving idols and it's like, take these idols and sell it to the market. Take, take it to the market. It's already sold. And you never understood. He never understood what, what this is. And he's like, kept on talking to, let's say dad, it makes no sense. Why would you do this? So I said, that, that is saying something. He has to do it. So one day he puts a, the dad carves a really nice and expensive one that gives him ticket to the market. He throws a rope around the neck and he just drags it like a dog on the streets to the market. Dad was so upset. He's so upset. You're just, just, just suspecting the thing that we do and you damage my thing. And like, like dad, it's like, listen, it didn't hurt him. He didn't cry. He didn't say anything. It's just flat. Then later on, when people are worshiping stars and suns and he's, when they're, and he's prayed with a logic, he played their own game against their, against them, against their logic. Or the one that he broke their idols, which was amazing. He broke all idols. He didn't go to the, didn't go to the picnic. He broke all of them and he put the ax on the largest one. And the Quran says, came and asked them, Abraham, did you do this? He's like, what do you mean? I did, I did, look at this guy has an ax on his shoulder. Maybe we should ask him. Maybe he's the one. He's again playing with the logic. And they're like, what are you talking about? This is a stone. He cannot talk. He's like, ah, stone cannot talk. So why do you worship? There's something that doesn't talk. What's the point of that? He's playing with the logic constantly, right? Allah is telling you. I'm not saying clearly. Why aren't you contemplating about the Quran? That means why are you reading blindly? Why are you taking things blindly? Why aren't you thinking about it? Why aren't you using your intellect? Allah says over and over and over again in the Quran, you and I are required, absolutely required to think about the Quran, what we read. Things like this, this is my, this is my attempt for us to use our head and think and make the connections between the different parts of the Quran. So one of the cultural thing for us is especially in this day and age, we want things immediate, fast response, right? Fast response, everything. This has really ruined our life. Everything is instant. And we take that concept, we say, oh, Animas go and understand Quran. And we approach it a week later, like, oh, this is too much. This is way too much. I can't get it. Allah is not asking you and I to be scholars. Allah is asking you and I to know enough that we can run our lives, that we understand it and we can actually enjoy it. You know, just imagine, Madam President, one of the things we get to do is the meaning of the meaning of the prayer in detail. When we pray, what do we do? What do we say? And what is it that we say? And why do we say it? I can guarantee that if you think about that and just get that down, you will be in love when you're praying. You will love to pray. I mean, literally, you will look forward to at the time that you know what you're saying is like, this is what I'm saying. This is what I'm saying to the creator of the world. I'm saying this. Even you say the same thing over and over again, you're looking forward to it. The reason I'm mentioning this last 10, to give you some flavor of what they are because we read these in our prayers, then you're thinking about, this is what I just heard. This is what I just said to God. It makes it real, makes the conversation real. All right. Thank you so much for entertaining me. Chocolate, anybody wants it.