 Alhamdulillah, Allah subhanahu wa ta'ala, he's blessed us with this blessed day, and more important than that, he's blessed us with Islam, and Allah subhanahu wa ta'ala, he gave us this great blessing of Islam, not forced to squander it. If anything, Islam is a responsibility, and what comes with that responsibility is the obligation to provide moral clarity and to convey the message of Islam. Allah subhanahu wa ta'ala, in the Qur'an, he says, وَالْتَكُمْ أُمَّةُ وَيَدْعُونَ إِلَ الْخَيْرِ وَيَأْمُرُونَ بِمْمَعْرُوفَ وَيَنْهُنَ عَلَمْ مُنْكَرْ وَأُلَائِكُهُمْ وَمُفْلِحُونَ That there be from among you a faction calling to goodness, and joining and Ma'arov and forbidding the Munkar, and they are the successful ones. The Ma'arov and Munkar are generally translated as good and bad or good and evil. But Ma'arov and Munkar is more than just simply the difference between what is obligatory and what is haram, but rather Ma'arov includes the recommended. And the Munkar at times can even include that which is Makro, that which is disliked. At any rate, and reflecting upon this obligation, I wanted to share with you a Hadith of the Prophet Muhammad sallallahu alaihi wa sallam. And before reciting this Hadith, I wanted to preface it with some notes about what the scholars say about a weak Hadith because this Hadith reported by a number of Hadith specialists, Abu Ya'ala and his Musnad and others, that they, the ulamas say that this Hadith is a da'if, a Hadith da'if. It is a weak Hadith. Now what that means is that any time it is said that a Hadith is da'if, it doesn't mean that the Hadith is not true necessarily. It simply means that it is most likely that the Prophet sallallahu alaihi wa sallam did not say this. Most likely it was not him who said it, rather someone else said it. But you can't attribute it to the Prophet Muhammad sallallahu alaihi wa sallam. But it's possible that he did say it. There's a small possibility that he did say it. When we say Hadith is Sahih, which is the opposite of da'if, what that means is that most likely the Prophet Muhammad sallallahu alaihi wa sallam did say this. But there's a slight possibility he did not say it. So unless the Hadith is what we call mutawatar, which is 100% certain, then the Hadith remains a certain amount of doubt about whether or not the Prophet actually said a particular thing. We have no reason to say or to believe that the Prophet didn't say the Hadith, we call Sahih, and so for that reason we continue to say that he said those things. But then when we find a Hadith that the Onama say it is a Hadith da'if, then we say that most likely he didn't say it, but there's this possibility he did say so. But what's important for us is what we call the meaning that's being conveyed from the Hadith. Does this Hadith go against what we call the usul or the foundational teachings of Islam? Are there things in Islam that reinforce the meanings of this particular Hadith? So in this Hadith, I'll show it to the Prophet Muhammad sallallahu alaihi wa sallam says that he said, How will you be when your women become tyrannical and when your young folk, they become depraved and you abandoned your struggle and you abandoned your struggle? How will you be when your women become tyrannical, when your young people become depraved and you abandoned your struggle? They said, will that actually happen, O Messenger of Allah? He said, Yes, and by the one whose hand is my soul, even worse than that will occur. And he said, And what is worse than that, O Messenger of God? He said, How will you be when you no longer enjoy the good and you no longer forbid the evil? And then a response again. And then a response again. He said, O Messenger of God, shall that actually occur? He said, Yes, and by the one whose hand is my soul, even worse than that shall happen. He said, And what is worse than that, O Messenger of God? He said, How will you react when you see good to be bad? Or you consider good to be bad and bad to be good? And this is fundamentally a state that many Muslims happen to be in today, unfortunately. Where the good is looked upon as being bad and the bad is looked upon as being good. You have many Muslims who actually, if they see another Muslim objecting to the LGBTQ lifestyle, they will object. They say, No, you can't attack them. They are our friends or you can't attack them. They are people and they have a right to be and do what they do. And we say, Nobody's talking about a right or not a right. We're basically saying that Islam does not approve of sodomy. Islam does not approve of cross dressing. Islam does not approve of mutilating one's reproductive organs. That's not Islam. That is what we object to. We're not objecting or saying that these people are not human. We're not saying that people should attack them physically. No, none of those things. But there are Muslims who will say, This is okay. This is fine. And then the next minute when those same Muslims find out a particular Imam or person is pursuing a second marriage, they will come out and they will attack that person. And I'm not saying it because I'm looking for a second marriage. No. That's not the reason for it at all. But I'm just making a point. Is that the Ma'ruf is Ma'ruf and Ma'ruf is Ma'ruf and Ma'ruf is Ma'ruf. And the minds of many of these people or many Muslims, they will be very selective in their outrage at certain things that happen in society. The same people, the pro-LGBTQ people, they will be anti-Palestinian. But then when these issues come up, when Muslims start to promote these things as is happening now, organizations promoting this lifestyle, they will be silent. Or they will be supportive of it. I even saw a post by a Muslim professor yesterday who was trying to justify polytheism to a non-Muslim. So there's all, if you look at it this way, Islam embraces this as well. No, Islam does not embrace that. But this is an unfortunate situation. But the Prophet, peace be upon him, said, they're even worse than that will happen. How shall you be when you consider the good to be bad and the bad to be good? He said, and will that really happen, O messenger of God? He said, and even worse shall happen. He said, and will that really happen, O messenger of God? And this is how the hadith ends. He said that Allah SWT, he says, the Prophet SAW supposedly said, Allah says, I swear by myself, I shall bring upon them a fitna, which will leave the most intelligent or the most firm among them confused. This is the reality or the world, we would say, we're living in today, in my viewpoint, that reality is difficult to distinguish nowadays, especially if most of your time is absorbed in looking at a screen. If most of your time is absorbed by being on social media or watching the news or watching movies, that is difficult for people to distinguish between what is real and what's fake. We have artificial intelligence, we have the deep fake, we have government, institutions dictating and manipulating the masses. They've been doing this for a very long time. But the Prophet, according to this hadith, said at the end that Allah will send a fitna upon the believers, that even the harim, the forebearing person, the intelligent person, will become confused. The intelligent people will become confused. And so when our leaders are confused, then what do you think about the rest of us? This is an unfortunate reality, an unfortunate reality. But all of this can be remedied if we return to the Islamic teachings, if we return to the belief that Islam has something to offer to civilization, to humanity. It is a return to da'wah, to calling to Allah subhanahu wa ta'ala and to be about the salvation of humanity. If we return to that, I believe that Allah subhanahu wa ta'ala, he was sparse of any of the tribulations that will befall the others. And perhaps it may be too late. But anyway, we ask Allah to be kind to us. We ask Him to show us mercy.