 Bismillah ar-Rahman ar-Raheem. Wa sallallahu ala Sayyidina Muhammadin wa la alihi wa sahbihi ajma'in. Subhanaka la'in ma lana illa ma alam tana inna ka anta al alim al hakeem wa la hawla wa la quwwata illa billahi al la alil al-azim. Asalaamu alaikum wa rahmatullahi wa barakatuh. Allah Subhanahu wa ta'ala, He says in the Qur'an, speaking directly to our Master Muhammad, sallallahu ala alihi wa ala ali wa sallam, wa ma ar-sallana ke illa rahmatillil ala alameen. We did not send, we did not send you except as a mercy to all the worlds, that the greatest manifestation of the compassion, the rahma, of the indiscriminately compassionate ar-Rahman is our Master Muhammad sallallahu ala alihi wa la alihi wa sallam. The Prophet, peace be upon him, he said in the hadith, and there is some weakness in the hadith, but the Ulama consider it sound and it's meaning. He said, adabani Rabbi fa ahsanate adibi, that my Lord has disciplined or trained, educated me, my Lord taught me adab, and how great, how beautiful is my adab. So the Prophet's tarbiyyah, his education if you will, is rabbaniya, is lordly. So just as Allah Subhanahu wa ta'ala is the most compassionate and the most forgiving, he has trained and disciplined and commanded his messenger sallallahu ala alihi wa la alihi wa sallam to be a paragon of compassion and forgiveness, to reflect those divine names at the level of a human being. Thus, the Prophet sallallahu alaihi wa sallam is the Abdullah par excellence. He is the perfect servant of Allah Subhanahu wa ta'ala, fa awha ila abdihi ma awha, that he is a uniquely sanctified human agent of the divine sallallahu alaihi wa la alihi wa sallam. Compassion and forgiveness are core virtues in the broader, what's known in the West as the Abrahamic tradition. It is reported that Dawood alaihi salam, he said in the Psalms, in the Hebrew language, he said, Tov adonai le kol, the Lord is good to all, wa rakhamaev al kol ma'asayf and that his mercy is over all of his works, his mercy is over all of his actions, or to put it Quranically wa rahmati wa si'at kulla shayt, as Allah Subhanahu wa ta'ala tells us in the Quran that my mercy encompasses everything. In Matthew chapter 9, Isa alaihi salam is reported to have said, speaking to the Pharisees, he says, go and learn what this text means, and then he actually quotes from the written Torah. So he quotes from the Torah, and this is something that we find quite often in the New Testament. It's interesting, Allah Subhanahu wa ta'ala tells us in the Quran that Isa alaihi salam said, Musad di qadima bayna yadaya mina Torah, that he confirms the Torah. So he said, Ki chesed khafatsdi belozevach bada'at eluhim meoloth, quoting the Torah in Hebrew, I require mercy and not sacrifice, and the knowledge of God more than burnt offerings. And this is a very interesting statement that's attributed to Isa alaihi salam, whether he said it or not, Allahu alam, but it's very interesting, because according to Christians, according at least to Trinitarian Christians, God himself sacrificed himself for our sins. This is not the teaching of Isa alaihi salam. This is not the teaching of Jesus, peace be upon him, even according to Matthew's Gospel. In Matthew's Gospel he says, I require mercy, not sacrifice, and the knowledge of God more than burnt offerings. God requires mercy. When he inscribed mercy upon his own nafs, Allah subhanahu wa ta'ala said, qadabar rabbikum a'la nafsihi ar-Rahma, that your Lord has inscribed mercy upon his own self. And of course the Prophet sallallahu alayhi salam, as we said, is that beautiful reflection of the divine attributes at the level of a human being, a sanctified human agent. And the Prophet sallallahu alayhi salam said, ana nabi ar-Rahma, I am the Prophet of mercy, I am the Prophet of compassion. He said, ana rahmatun muhdah, I am a gifted mercy. He said, irhamu man fi'l-ard, yarhamkum man fi'l-sama. He said show compassion and mercy to those on earth and the one in heaven in no anthropomorphic sense will show you mercy. Now with respect to forgiveness, Allah subhanahu wa ta'ala says, in the hadith qudsi, which is related by Imam al-Tirmidhi, he said, ya ibn Adam, oh child of Adam, inna kamad da'outani wa rajoutani ghaffartu lak'ala ma kaana mink walaa ubali. He said that, oh child of Adam, as long as you call upon me and you have hope in me, I will forgive you and I don't mind, walaa ubali, and I don't mind forgiving you. In the hadith that's related by Ibn Habban, we're told that the Prophet sallallahu alayhi salam, on the day of Urhud, while blood was streaming down his face, sallallahu alayhi salam, he sustained injuries inflicted upon him by his enemies on that day. The Sahaba saw him with his hands raised to the heavens and he said, Allahumma iqfir liqawmi fi innahum la ya'lamun, oh Allah, forgive them, forgive my people, for they don't know what they're doing. This is the Prophet sallallahu alayhi salam. There's something similar to this attributed to Isa alayhi salam. The New Testament tells us that Isa alayhi salam forgave his enemies, he said, father forgive them for they know not what they do. This verse, which is in Luke chapter 23 verse 34, is now universally recognized as a fabrication to the text of the Gospel of Luke by New Testament textual critics. Yet our Prophet sallallahu alayhi salam, when he came into Mecca during the conquest of Mecca and he's now in a position of power, he's in a position where he can punish the entire city. What did he say sallallahu alayhi salam, he said, la tathribah alaykum uliyum. This shows the magnanimous character of the Prophet sallallahu alayhi salam. He quoted Yusuf alayhi salam according to the Qur'an. This day there's no blemish upon you, yaghfirullahulakum, Allah has forgiven you. In a hadith that's related by Imam An-Naui in the riyadu salliheen, we're told that a man came to the Prophet sallallahu alayhi salam after the prayer and he said, Ya Rasulallah, I have committed a sin, I have transgressed the bounds of permissibility according to the book of God. So punish me according to the book of God. And the Prophet sallallahu alayhi salam looked at him and said, Hadartum ma'ana sallah, didn't you just pray with us? Didn't you just pray with us? And the man said, Na'am, he said, Yes, and the Prophet sallallahu alayhi salam said, Ghad ghufir alakum, it has already been forgiven for you. It has already been forgiven. This reminds me of something else, that the Christians attribute to Isa alayhi salam in John chapter 8, what's known as the pericope adulterai, we are told, and this is mentioned in every single Jesus movie that you might have seen. This scene is indispensable. They have to put it in every movie. This is when a woman was caught in the act of adultery and she's being chased around by these Pharisees and she finds Jesus and she collapses at his feet. And then he says the famous statement, Whoever is without sin cast the first stone. This story in John chapter 8 is also universally recognized as a fabrication to the Gospel of John. Very very interesting. So we have these traditions. This is something that is interesting because oftentimes when we think of compassion and mercy, we think about Christianity and obviously compassion and mercy are great virtues in that religion. We think of the Bible and obviously in the New Testament compassion and mercy are great virtues. But this is something that is found in our tradition in spades. If we would just look at our tradition and the common perception is that Islam is all about retribution and fire and brimstone and this type of thing, but we have to look deeply into our tradition. So the point is that the Prophet sallallahu alayhi salam he prioritized compassion and forgiveness over justice. Justice is a great virtue, right? Don't get me wrong. The basis of our Sharia according to Imam al-Qurtubi without justice, we wouldn't have social well-being. We couldn't have peaceful coexistence, but the Prophet sallallahu alayhi salam he prioritized compassion and forgiveness over justice. Now none of us have compassion and forgiveness in an absolute sense. Absolute and perfect sense. That is only for Allah SWT and it's the same when it comes to justice. So absolute and perfect justice cannot manifest in this world. This is our belief and I hate to burst your bubbles, it's just not going to happen. It is not the nature of the dunya to produce absolute and perfect justice. And to obsess in its pursuance is an exercise in futility. Of course we have to do our best to be just in this world according to our principles. We have to do our best, but ultimately we will fall short of perfection and we have to recognize this. Earthly systems, human interpretations will never be perfect. You see we are not meant to be too comfortable in the dunya and this is the secret to understanding what it means to be in the world and not of the world. Or as the Prophet sallallahu alayhi salam he said, be in the dunya, be in the world like a stranger or one who's passing by. Only Allah SWT, only al-adil can be absolutely just. The state or some polity cannot replicate or replace Allah SWT. And to think that it can is beyond terrifying and really intimates a crisis of faith. And they tried this in the past. It's called Maoism. It's called Stalinism. It's called fascism. This is why we believe in something called Yomul Qiyamah. Yomul Qiyamah. Yomul Deen. The day of judgment. Yomul Hissab. The day of accounting. Yomul Qiyamah. Yomul Qiyamah. Yomul Deen. The day of judgment. Yomul Hissab. The day of accounting. Yom Azeem. Yoma Yaqumun Naseul Rabbil Alameen. This is a day on which human beings will stand before the Lord of the worlds. And guess what? On that day, on that Yom Azeem, we won't want justice. We will want compassion. And it is our hope in Allah's compassion that gives us peace. It is our hope in Allah's compassion that gives us peace. No compassion, no peace. No one on the Yomul Qiyamah is going to be saying, no justice, no peace. No compassion, no peace. That is the sentiment on the Yomul Qiyamah. When I say peace here, I'm talking about a true peace. A lasting peace. This is our hope. Allah Subhanahu Wa Ta'ala says in the Quran, Indeed indeed you have in the messenger of Allah, a beautiful pattern of conduct, a paragon of virtue. For whoever has raja, who has hope, who has hope in Allah and hope in the final day and makes remembrance of Allah Subhanahu Wa Ta'ala in great abundance. In college, you may have studied someone, a philosopher named Friedrich Nietzsche, who said that compassion was actually a vice and an indication of a slave or herd mentality. And he advocates for what he calls a transvaluation of all values, essentially rethinking all values. And when he's talking about values, he means Christian values. And those are values that we as Muslims oftentimes share with Christians. And people say, well, Nietzsche was a visionary and he saw or he predicted this type of nihilism that would come out from this, what he called the death of God and the future. And he was a bit of a visionary, I will admit that. But how ironic is it that this man's final sane act before completely losing his mind, he was walking in the streets of Turin, Italy and he saw a man beating his horse and he ran and he embraced the horse and he was crying and that's his final sane act, he never even spoke again. His final sane act on this earth was an act of compassion. Very, very interesting, how ironic. Now, what we cannot do is align ourselves with certain people who represent certain groups who are fundamentally opposed to our non-negotiable, metaphysical and moral commitments. And various Muslims do this for a variety of reasons. Probably the biggest reason is this shared perception of victimization, what's known as intersectionality in the academy. Or it's out of this need to assimilate with postmodern quote unquote progressivism. Impressivism in the academy really due to a lack of knowledge of one's own tradition or a lack of confidence in one's own tradition. So some of us we align ourselves with certain people who maintain very, very antithetical positions to our tradition. People who say things like all traditional value systems are inherently oppressive. That the Judeo-Christian Islamic tradition is inherently oppressive. People who have declared essentially ideological warfare on the tradition of Ibrahim A.S., on Abrahamic religions, on Abrahamic morality. These are people who believe that there is no such thing as objective truth which is in and of itself a contradiction. These are people who believe that there's nothing normative. They don't like that word normative. Why is this a problem? Because eventually they will expect us to compromise our morals, our ethics, our theological beliefs, the very ethos of our religion in the hopes of mutually conjuring up by any means necessary some sort of radically egalitarian and quote-unquote just utopia on earth according to their subjective definitions of justice, morality, right and wrong. You see the Prophet Sallallahu Alaihi Wasallam, he said there will come a time when nothing will remain of this religion. La yaqamina al-Islam illa ismah, except its name. It's going to become a name without a reality. This hadith indicates that there is a normative definition of Islam. It is not defined by our feelings. It is not defined by the zeitgeist, the sort of spirit of the current age. You see in the pre-modern world, the truth, how does one know the haqq of the truth? The truth was taken from naqal and aqal. It was taken from revelation and reason. Revelation and reason working together what the Qur'an calls Nur-Nur-Alan Nur, light upon light. Now I'm not romanticizing the pre-modern world. I'm not talking about the pre-modern world on the level of society or politics. I'm talking about the pre-modern world on the level of epistemology, on the epistemic level. How does one know the truth? It was taken from naqal and aqal and that's true. That's right. They got that right. And then we move into the modern world and naqal, revelation is completely thrown out of the window. Everything becomes aqal or everything becomes a strict rigid type of empiricism that if you can't see or taste or touch or smell something that it doesn't exist. So we've entered into a state of total materialism, mechanistic science, Newtonian physics, completely disregarding the metaphysical and the spiritual. This is the epistemology of the modern world. But now we've even moved beyond that into the post-modern world where naqal and aqal, both of them are thrown out of the window. You can't trust your intellect. They say there's no objective truth. So how does one arrive at truth? What is the epistemology of the post-modern world? It's based on your feelings. Whatever you want reality to be, it's your truth now. Lowercase t, your truth. There's no such thing as al-haq anymore. There's no such thing as the truth anymore. It's all your truth and now reality is simply defined by the current zeitgeist. No matter how antithetical it might be to the authentic teachings of our Prophet sallallahu alayhi wa sallam. Whereas Muslims, we have certain theological and ethical thawabit. These are immutables. These are non-negotiables. These are underlying principles that we cannot give up. Islam is defined by Allah and his messenger. Islam is defined by Allah and his messenger. It is not defined by our feelings. The Quran says that Allah subhanahu wa ta'ala, he could have made us one people all like-minded, but he didn't do that. So we need to be principled and not sell out, right? The Prophet sallallahu alayhi wa sallam, he said to one of his companions, Speak the truth, even if it's bitter. And don't be afraid of people. Don't be afraid of the people who reproach you for your religion. Morality is not subjective. Truth is real and falsehood is real. And this is our deen, we should stick up for it. And if people disagree with us, then just say, quote the Quran to them. What's more tolerant than that? You have your religion, I have my religion. You have your epistemology, I have my epistemology. You have your so-called truths and I have my truth. You have your ways of living, your way of life, whatever you want to do, I have my way of living. Don't tell me what to say or do. I won't tell you what to say or do. The Quran says, I used to tell my Christian students, I used to teach at a predominantly Catholic college and many of my students who were Catholic, they would get berated by some of their professors who would spout this postmodern philosophy and they would come to my office hour and I would tell them, I would tell them, believe in God, persevere in God. Don't sell out. Don't be afraid. I would quote to them their own scripture. He said to the disciples, if they hate you, remember they hated me first. You see the people of Dunya, the geocentric people. I'm not talking about scientific geocentrism. I'm talking about people who are morally geocentric, people who put the world at the center of their lives, people who put Dunya in the center of their lives, or egocentric people, people who put Ana, people who put the ego in the center of their lives. These people tend to hate and insult and ridicule the geocentric people, the people who put Faas, who put Allah in the center of their lives. This is the Dunya. Welcome to the Dunya. So if this is our position, if we take our stand and we stand firm, we will notice that decent non-Muslim people, especially people who fear and love God, who practice traditional morality, people who understand the power of compassion and forgiveness and are not constantly screaming, justice, justice, justice, they will respect our differences. They will advocate for peaceful coexistence and they will agree to disagree. But with these postmodern types, moral relativists, these critical theorists, these nominalists, the philosophical materialists, the social constructionists, when it comes to them, they will never agree to disagree with us. What you will eventually hear from them, if they do agree for a short term, but eventually what you'll hear from them is, if you don't agree with me and if you don't radically reform your archaic religious beliefs and opinions, then you are a racist and you're a bigot and you're a transphobe and you're a homophobe, you might be a fatphobe, you're a misogynist, you're a caveman, and you're just a purveyor of toxic patriarchy. And you know what? There's no room for you anymore in our little earthly utopia. And my response to that is, that's fine. Now Allah, Allah Subhanahu wa Ta'ala, is sufficient for us all by Himself. Don't sell out, it's not worth it. Have istiqama, life is too short to be a salaw. It's going to be over soon. Stick to your principles. Have istiqama, have uprightness in the religion. The man came to the Prophet Sallallahu Alaihi Wasallam and said, Tell me something about Islam that only you can tell me. Tell me something precious and unique. The Prophet said, Say, I believe in Allah. And be upright and steadfast upon that. Don't be wishy-washy. Seek a place with Allah Subhanahu wa Ta'ala. Not a place in the hearts of human beings. We know that the Prophet Sallallahu Alaihi Wasallam is the beloved of Allah Subhanahu wa Ta'ala. He is Habibullah. Allah Subhanahu wa Ta'ala tells him in the Qur'an If you were to follow their vain desires, if you were to follow their vain desires, even you, if you were to follow their vain desires, even after knowledge, now that knowledge has come to you, then you will find neither helper nor protector against Allah Subhanahu wa Ta'ala. And of course we have this axiom in Islamic exegesis Al-Ibratu al-Umum al-Laflali khususasabab that the salient point is taken, the salient point is due to the generality of the wording, not due to the specificity of its occasion of revelation. In other words, this ayah also applies to all of us that if we were to follow their vain desires, now that after knowledge of the truth has reached us, then we would find neither helper nor protector against Allah Subhanahu wa Ta'ala. Another thing to paraphrase a very brilliant man, if we're going to constantly complain about things and complain about others and complain about how bad we've got it, we better make sure that the evil is truly out there, is truly outside of ourselves and not in our own hearts. The Prophet sallallahu alayhi wa sallam, he said, Whenever you want to mention the faults of others, first remember your own faults. He said, Whoever humbles himself will be exalted, whoever exalts himself will be debased and humiliated. This is totally lost on a lot of modern people. Be humble, be grateful. Inequality does not always mean inequity, just because there is inequality in the world, which by the way is the nature of the world. The world is high and low, it's ebb and flow. That doesn't mean that there are always victims of that inequality. It doesn't always denote that there's injustice. There are some people who are more intelligent than others. There are some people who have more wealth than others. There are some people who are better looking than others. That's the nature of the world. Now there are victims in the world. That's true. Obviously there are victims of oppression and injustice, but what we tend to do is self-victimize. We feel like someone owes us something. And the cure for that is really self-criticism and gratitude. Shukr, this is a big theological virtue that's mentioned many, many places in the Qur'an. In scenic rhetoric, there's something called binarity. You find this in the Qur'an. This is when antithetical ideas or concepts are juxtaposed in a text. For example, Allah SWT, He says, Remember me or have regard for me so that I might have regard for you. Be grateful to me and do not disbelieve. Be grateful, have shukr and do not enter into a state of kufr. Very interesting. These two ideas are juxtaposed. Shukr and kufr are juxtaposed. What does that mean? That means they're antonyms, they're opposites. In other words, ingratitude is a type of kufr. In gratitude and kufr are synonymous then that the word for ingratitude in the Qur'an is kufr. So we have to be very, very careful. There was a certain king who had it all except gratitude. So he was discontent. One of my teachers told this parable. He said this certain king, he had it all but he didn't have gratitude and he would go on walks outside of his castle in the woods outside of his castle and he noticed a pauper, a very poor man next to a tree and this poor man, he had a glass of water. He had a little crust of bread, barely any clothes to cover his aura but this pauper, this poor man, he was singing the praises of Allah SWT. So the king approached him and said, why are you so happy you have nothing? And the man said, why shouldn't I be? I have it all. I have water, I have some food, I have clothes to cover my aura. I have blue skies, the birds are chirping. I have my health. I have the vikr of Allah SWT spinning in my heart and in my tongue. Why shouldn't I be happy? And this man was an Arif billah, this pauper and he recognized the king. He said, why are you so unhappy? You're the king. And the king said, I don't know, I have it all I'm unhappy. So the pauper said to the king, if you were stranded in the desert and you were going to die of thirst, how much of your kingdom would you give for a half a glass of water? How much of your kingdom would you give for half a glass of water? And the king said, half of my kingdom I would give. And the man said to him, if you drank that water and you could not excrete it out of your body and it was going to cause an infection and kill you, how much of your kingdom would you give for half a glass of water from your body? He said, the other half of my kingdom. So the pauper said, your entire kingdom is worth a glass of water. I have that here. I also have some bread. I have blue skies. I have clothes that cover my aura. I have the birds chirping. I have my health. And I have the zikr of Allah SWT in my heart and spinning on my tongue. What more can I want? This parable is obviously meant to be hyperbolic, but you get the point. Just be grateful. Be content. Be in a state of taslim to the qadr of Allah SWT because continuous ingratitude and an obsession for earthly justice is upstream to discontentment with Allah's qadr. And that is dangerous. A lot of our young students in high school and college they want to change the world and that's good. We should want to be idealistic to change the world. But they get involved in these radical causes. I tell them, relax, calm down. You're not aqwa man. You're not wonder woman. You're not in the justice league. Mechaz uber mensh or Superman is motivated by a love of this world and a rejection of the next. While the Prophet SAW the true Superman he said, love of the world attachment to the world to the ephemeral to this world that's going to pass away into nothing. Love of the world is the head of every sin. Is the head of every sin. We just need to do our best and say, Alhamdulillah praise be to Allah SWT in every state and we should have shukr because we know that our Prophet SAW is khayr al khalqil la he is sayyidu wa ladhi Adam he is a master of the children of Adam that fact by itself should engender within our hearts an extreme manifestation of shukr to Allah SWT to the point where we really don't have much to complain about especially us living in the West what are we complaining about? Think about it. I can't even go to an interfaith dialogue anymore I used to do these I've done these for 20 years I can't go anymore they've just become exhibitions of ingratitude they've become these pity parties where no real knowledge is communicated it's just anecdotal evidence I remember a time at interfaith dialogues we used to actually talk about Allah and his messenger now it's a bunch of people complaining oh I was 20 years ago I was in a grocery store and somebody made some racist comment to me in a grocery store okay that's horrible you know racism is an evil thing but is that really what we're talking about now? in interfaith dialogues what do you expect from the world? you know the Prophet SAW in Medina this is his own city he's the head of state people said worse to him to his own face in Medina why do we expect America in 2020 or in 2010 whatever to be better than Medina the Prophet SAW was walking in Medina with his wife in a group of people walked by him and said, Assamu alaykum may death be upon you this is a tadid this is a threat they're threatening his life SAW why do we expect our conditions to be better? Allah SWT did not pity his Prophet he gave him words of consolation there's a difference he gave him Suwar or chapters of the Quran of Tasliyah to strengthen him to encourage him when the Prophet SAW was kicked out of the city of Ta'if stoned out of the city and collapsed under the tree he said, Allahumma ashku ilayka da'fa quwati I complain to you O God of my weakness of strength he didn't complain to Allah look what did you do why did you do this to me I complain about these people what did he say? I complain of my weakness of my strength he complained about his own weakness this is the Prophet SAW we complain so much we have to think about this because Allah certainly gave us all the reason to complain now look at us now but even now even now don't complain because you know it could be a thousand times worse it could be a thousand times worse just look inward repent and correct your conduct the Prophet SAW was a victim of verbal and physical abuse in Mecca but how did he handle that situation now some of the and I'll end with this some of the Urdama they divide the Prophet's life in terms of Isawi and Musawi periods Christic and Mosaic periods in other words when the Prophet SAW was living in Mecca he resembled Isa SAW when he was living in Medina he resembled Musa SAW Mecca and Medina in Mecca the Prophet SAW he practiced something called assertive non-violence Martin Luther King said that Isa SAW practiced assertive non-violence what is assertive non-violence? this should be our practice it is to be totally non-violent totally non-violent yet principal virtuous and devout to have istiqama in the deen to follow our kitab our revelation to follow our messenger SAW unapologetically but shun violence Allah SWT says to the Prophet SAW when he went out for da'wah and they threw garbage on him Ya ayyuhal muddathir oh you wrapped in a mantle Qum fa anthir get on your feet get up and go warn the people you have a job to do what is Allah telling the Prophet here essentially continue to be compassionate to them in the face of their abuse to you because a Prophet is a na'ir he is a warner when someone warns you about something that is a manifestation of compassion Allah tells him get up and go back out there and show them compassion what abuqa fa qadbir and magnify your Lord stay positive you have a rub the rub denotes the imminent deity the rub is the one who takes care of you right the God who loves you and takes care of you trust him wa fiyah baka fa taqir and keep your clothes clean right they did it to you they threw this garbage on you but you are going to clean it up right take care of yourself don't victimize yourself pick yourself up dust yourself off go back out there and show them compassion this is very very difficult because you want to stay down with dirt on us and say you pick me up you put me here you have to pick me up I'm not going anywhere unless you pick me up you did this I'm the victim qum fa anvir get up wa rabbaka fa qadbir wa fiyah baka fa taqir wa rujza fa hajur and shun their idolatry their immorality be principled don't be a salah wa laqam nun taqir wa li rabbika fa qadbir and don't think that don't think that they owe you anything they don't owe you anything and be hopeful be optimistic don't be rash or impetuous be patient on your lord inshaAllah ta'ala may Allah subhanahu wa ta'ala increase all of you may Allah subhanahu wa ta'ala increase all the knowledge and in patience and in shukr may Allah subhanahu wa ta'ala make us of the shakirin wa sallallahu as-salatu wa sallim wa sallam wa salam wa rahmatullahi wa barakatuh