 their brothers and sisters, their members of the community. I feel blessed tonight that Allah swt facilitated for all of us to gather on this blessed night. Tonight is the night of the 15th of Shahman and what I'd like to do tonight is only to focus on one thing which is mentioned in the Hadith of the Prophet. First I think we'll give some information about general information that we're all familiar with but it's good to remind ourselves of these information again. I thought we could focus on understanding the Hadith that came from our Prophet sallallahu alayhi wa sallam so that we can apply it if we can and if not it'll help us for next year inshallah. So as you know we are now in the in the blessed season, the season of Rajab, Shaaban and Ramadan. Shaaban is called the month of the Prophet sallallahu alayhi wa sallam. In these months the Qibla was changed from facing Jerusalem to facing Mecca. It took place about approximately two months prior to mid Ramadan. So most likely it took place in Rajab but there are some statements that it could also have taken place in Shaaban. Less likely but these positions are there. Also it was in the months of Shaaban that most likely the verse was revealed. So the month of Shaaban is famous for we are told that our records are presented before Allah s.w.t periodically. Allah s.wt is aware of what we do all the time. He looks at our hearts all the time. He scans our heart. Allah does not look at your forms or your power or your money or your fame or your material wealth but He scans your heart. So we know that but we're also told that periodically our records, our deeds are presented before Allah s.wt. Wouldn't you want your records to be clean when they're presented before Allah s.wt, the creator of the universe? So we are told that our records are presented before Allah s.wt in the months of Shaaban as we will see in the Hadith. But specifically if we were talking about the middle Shaaban, the 15th of Shaaban, the middle of Shaaban, we have a Hadith from Ahmad and At-Tabarani that Allah exalted as He descends to the nearest heaven in the middle night of Shaaban and His forgiveness is greater than the number of hairs on the sheep in the tribe of Kalb. He says in the Hadith that Allah descends to the nearest heaven in the middle night of Shaaban and His forgiveness is greater than the number of hairs on the sheep in the tribe of Kalb. So imagine sheep and sheep are full of hairs. Can you, these hairs are they countable or uncountable? The set of hairs is an uncountable set. It's millions and millions of hairs. And it says in the Hadith that Allah s.wt forgives, His forgiveness is greater than the number of hairs on the sheep in the tribe of Kalb. Every forgiveness has conditions attached to it. So also in the narrations by Imam Bayhaqi it says that actually the narration started earlier. The narration started by with Sayyid A'aysh narrating that the Prophet s.wt, it was her turn. And A'aysh s.wt stayed with her the night. So he started praying in the night. Then Sayyid A'aysh says He made Sujood and he stayed in Sujood for so long. Sayyid A'aysh got scared. She got worried that he passed away because he made Sujood for such a long time. So she came near to him. So he heard him say, I want to forgive you from your sins while he was in prostration. So when he finished his prayer, he told the Sayyid A'aysh, do you know what this night is about? He said, Allah and His Messenger know. Usually when the Prophet s.wt asks something, even if you know what it is, you might think things have changed. He said, and it happened also in the time of Hajj, many times when he asked them, what day is this? They know it's A'idul Atha. They said, has the day changed? And then he kept asking them questions until they saw that things have changed and now he's going to name them differently or give them different names. She said, Allah and His Messenger know. He told her, this is the night of the Mithshaban. Then he narrated another hadith where it says that Allah s.wt, in the middle of the night of Mithshaban, it looks extensively at the hearts, at His servants. He forgives the believers. Anyway. And He gives His mercy to those that seek mercy. They're not eligible to receive this Rahma or this Maqfira. And then also, it doesn't pay attention to those who harbors animosity in their hearts towards others, until they leave their animosity. I have a question for you, insha'Allah, when we get to, we'll take one hadith and focus on it. Let's try to understand it together and see the beauty. The other hadith is from Ibn Maja, the Prophet s.wt. He said, Allah looks at His creation during the middle night of Shaban. Allah looks at His creation all the time. But here, the word it t'ala'a, it t'ali'u, usually this word in modern usage, it's used to indicate that the Prophet s.wt, the Prophet s.wt, the Prophet s.wt, says that Allah looks at His creation during the middle night of Shaban. In modern usage, it's used to indicate extensive look. You say, after we've extensively looked at this matter, this is our verdict. Like if you're in a business setting, or in a court setting, or in a legal setting, and a lawyer or judge is looking extensively at your case, and then says, after looking extensively at your case, this is the judgment. This is how we're going to rule. Or this is the best solution for all your accountant when you're doing your taxes. So after looking at your case, this is the best way to avoid paying taxes. So that's the word that is used. It's not just, he looks, but look, it's an emphatic form. There's an emphasis that your heart is scanned completely. No corner of the heart is, you can't escape. Anything you have in the heart is revealed. And it's an extensive look to the point that everything is searched and everything is looked at. During the middle night of Shaaban, and forgive them all. So if you're eligible, see, the Hadith is saying that your heart is going to be presented before Allah. In Shaaban, our records are presented, but in the middle of Shaaban, our heart is presented. You're saying, oh, Allah, look at my heart. What does that mean? Would you show someone your house before cleaning the house? Would you show someone it? Would you invite people and your house is messy? Like my house is messy, but anyone else? Would you invite anyone before? No. So this requires that some preparation is done. So when we read this Hadith, it's not a Hadith that we should read on the Nusuf Shaaban. It's a Hadith we should have read a month earlier or two months earlier. And it's a Hadith that we read now for next year. It's a Hadith that we read for every night because no one knows when we're going to disappear and leave this world. So and forgive them all, except an idolater, except a mushrik, and one who harbors ranker, one who harbors, one who has hatred in their heart. Now you might think, what's common between these two? A mushrik, someone who has hatred? Why were the two mentioned in one Hadith? Can you give us some thought? We'll come back to this point. That's an important point because it'll help us understanding the dimensions of this Hadith. The other Hadith is the Hadith from Musnat Ahmed. They all revolve around the same manner, same matter. And it's a Hadith of Abdullah Ibn Amr ibn al-'Aas, Abdullah Ibn Huma, where the Prophet SAW is reported to have said that Allah majestic as he looks at his creation on the middle night of Shaban and forgives all of his slaves, save an idolater and a murderer. A murderer is someone who was hatred toward one person and says that's it I'm gonna accelerate the meeting between you and Allah and kill him. So these are hadiths that we read. Imam al-Nasa'i in his Sunan narrated on the authority of Usama bin Zaid, radiallahu anhu. Usama was a young man beloved to the Prophet sallallahu alayhi wa sallam. Usama asked the Prophet a question. He said, Ya Rasulallah, I see you fasting in Ramadan in Shaban more than any other month. And in other narrations it is said that the Prophet sallallahu alayhi wa sallam used to fast in Shaban until we think that he'd never break his fast. And he used to break his fast in Shaban until we think that he'd never fast. And sometimes the Prophet sallallahu alayhi wa sallam would fast most of Shaban, most of Shaban except few days. So the Prophet sallallahu alayhi wa sallam gave him two reasons as to why. He said, why would you fast this month more than any other month? Is there something special about this month? He said, that's the first reason. He said, this is a month that most people don't pay attention to. People pay attention to Rajab. It's one of the sacred months. And then they get busy preparing for Ramadan. And it just happens that sometimes Shaban just zip by and all of a sudden we're in Ramadan. We're preparing for Ramadan. Ramadan is coming. So he said, or sometimes people may neglect it. Maybe they know about it, but they may neglect it. Or they may be completely unaware of Shaban. They're in a state of heedlessness about Shaban. So he said, It's a month where people don't pay attention to. Some of them are ignorant of this month. So there is like, this is an underlying principle here that it's easy to worship Allah swt together. In Ramadan, it's easy. It's easy to do it in a mosque. It's easy to do it with people. But when people are not doing it or are heedless and you do it, that means you're alert. It means you're attentive. It means even if people don't do it, you still do it. So even if people are heedless about this month, one is still aware and alert. And it's all about focus. It's all about focus. You see, most of us have unfocused mind. Our mind is unfocused all the time. So even in college, when we teach students, sometimes our audience is the unfocused mind. We want to help the students focus their mind. And it's all about at the end. It's all about paying attention. Can we get this person to pay attention? Can we get myself to pay attention to Shaban? And then the next step is how much attention should I pay? Okay, I need to pay attention. But how much attention should I pay? So if one is aware of the importance of Shaban, and even if others are heedless, but at the same time, one still engages in Shaban, is talking about this. That's the first reason. The second reason, and records are raised to Allah in this month. I love for my records to be presented before Allah while I'm in a state of fasting. Because fasting is also about, it has dimensions, dimensions of Tawheed. So this hadith shows the importance of Shaban as a whole. Now Imam Shafi'i is reported to have said that it has reached me from previous scholars. Imam Shafi'i was born in the year 150, died in the year 204. So he lived only for 54 years. But he's in second century of Hijra. And he frequented the major scholars of his time, including Imam Malik, including Imam Mohamed Ibn al-Hasan al-Shaybani, the companion of Abu Hanifa, Sufiyana ibn Riyayna, all the major early Muslims. And he said, it has reached me that there are five nights where Dua is likely to be answered by Allah subhanahu wa ta'ala. The night of Friday, the night of Eid al-Futr, the night of Eid al-Atha, the night of Medet Shaban, and the night of the first of Rajab. And then he says that I also find it favorably to to make Dua in those five nights. So also his independent judgment and ishtihad, he also reached the same conclusion. However, as we all know, Dua has prerequisites and has conditions because Dua is to be accepted by Allah subhanahu wa ta'ala. We are guaranteed that our Dua is accepted by Allah subhanahu wa ta'ala, but provided that we fulfill the conditions of Dua. And if you fulfill the conditions of Dua, then our Dua will be accepted by Allah subhanahu wa ta'ala. And the hadith is mentioned that perhaps a person who is disheveled and is in distress and agony raising his hands to Allah subhanahu wa ta'ala asking him and making Dua. And then Prophet SAW says, how could his prayer be answered while his income is haram and his food is haram? So Dua has prerequisites. So one of the prerequisites of Dua is to say sorry to Allah subhanahu wa ta'ala. Before you ask somebody something, and if you have wronged this person in one way or another, the first thing one needs to say is sorry. Say, I apologize. I'm sorry for what I've done. In religious terms, sorry means tawba. O Allah, I repent. That's what sorry means. O Allah, I repent to you. O Allah, I acknowledge my mistakes. I acknowledge my shortcomings. I acknowledge my sins. And I have made a firm intention to I regret them and I promise not to do them again. So that's one of the prerequisites of Dua is to declare one's tawba. Tawba cleans your heart. And if you, in Allah, you love the Tawabi. Allah loves those who turn back to him. So if one fulfills the conditions of Dua, and then our Dua is likely to be accepted. So this requires some preparation, requires a plan that we have thought about it and I want my Dua to be accepted in Nusf Shaban and I'm ready for it. I'm ready for my heart to be presented, i.e. I vacuum cleaned my heart, vacuum rearranged the furniture. O Allah, come and visit me anytime. I'm ready. I'm ready. So those are the Hadiths that are related to the months of Shaban and to Nusf Shaban. However, if we were to look at the Hadiths again, Inna Allaha Yat-Tali'u Ala Al-Ibad. Allah looks upon the servants, looks upon the creation, and He forgives the believers, except two things, except two people, two kinds of people. Mushreks and those who harbors animosity toward others. Why is that? Can you help me understand the Hadiths? What's so special about those two people? Brother Zahir is going to attack. Just your thoughts. We can make all the mistakes here as long as we don't make them outside. This is a safe space. It's a safe space. I said because a mushrik is one who associates partners with Allah subhanahu wa ta'ala. So what? That's the next question. So what? Yes, go ahead. Want to help? Okay. All right. Good. Yes. Okay. Interesting. Okay. Okay. Any other thoughts? Sisters? Yes. Okay. Okay. Good. Yes. Yes. Okay. So how is that? Okay. Okay. It's pretty good. Yes. Because you have it? Yes. Yes. Okay. Good. You can have hatred for the sake of Allah, but not hatred for because you hate that person. That's now yourself. Your nafs. But if somebody commits sin or somebody is, you're lucky. In our religion, we hate the sin. As in the Surah, says, but if one was to hate a person, it needs to be for the sake of Allah subhanahu wa ta'ala. They've done something that, but if your hatred is true and sincere, i.e. if they were to change their behavior, he would also change. That's sincerity is a very tricky thing. Yes. One more. You see the thing about it and at the time of the Prophet, take for example, Khalid bin Walid. Sayyiduna Khalid. There is no house amongst the muhajirin and the Ansar that Khalid Maudit did not kill a family member of that house. He killed. He was and he never lost a war, this person. He was one of three people in history that never lost a war in his life. As soon as he became Muslim, they embraced him like a brother and all the hatred disappears. Why? Because it wasn't hatred for the self. Can we be like that? That's difficult. That's very difficult. Yes. Yes, of course. It's not the same. No, no. So being mad is a reaction. When you get mad is a reaction. So the sharia doesn't have rulings on feelings and emotions, have rulings on guidelines for feelings and emotions, i.e. before you get into that state and after you get into that state. So for example, if somebody dies, somebody very close to me dies and I feel sad, that's the sharia allows that. But if it goes to extreme, sharia puts a guideline. Like don't wail, don't scream, don't do this. Because normal feelings that every human being can have is sanctioned by the sharia. But the consequences of those feelings is where the sharia puts limits on. And also don't put yourself in a situation where, you know, I would get mad and get angry. So there are guidelines before and after. The Prophet SAW said, He said, A strong man is not someone who can beat another man. But a strong man is someone who can restrain himself or herself when they're angry. When they fall. You have to channel your anger and the proper. Because anger reflects a pain. There's a pain somewhere and you're manifesting that pain in the form of an anger. Or sometimes it reflects an ability to communicate. When you don't know how to communicate, you get angry and you get mad and you start throwing a tantrum and all these things. And it reflects a little bit of self insecurities. If someone has high self-esteem, usually people who have high self-esteem know how to communicate. Communicate their self, they know how to deal with people and manage people. If one has low self-esteem, which can be changed. Everything can be worked on. We can always become better than what we are today. But let's go back to the Hadith. Yes, it's settled in Saharat now. It finds a home there. So why do people have hatred? Why do people fight with each other? And yeah, it's one of four things. It's either power or money or fame. Yeah, exactly. There are four or five things that drives people to get mad at each other. Oh, he got it. He got the job. I didn't get it. He got the girl. I didn't get it. All right, so let's go back to the Hadith. Imam Ghazali mentions that the statement of Tawheed is a statement about love. It's a statement about love. Imam Ghazali says that the conditions for fulfilling the Tawheed statement, the statement is that there should not remain in the heart of the one who says it. Anything except the one, the unique. I.e., you clean your heart, you vacuum your heart, and you say, Oh, Allah, there is nothing in my heart but you. But you. Why? Because love doesn't accept partners. It does not. You tell your wife, I love you, but I love also someone else. You'll sleep on the couch tonight. You won't sleep outside in the snow if you're in Canada. Love doesn't accept partners, partnership. And to say Tawheed with the tongue only, anybody can do it. Anyone can do it. But when you declare your love and you say, In my heart, there is nothing but Allah. So you're going to be tested. The degree of love is going to be tested. And how do you get tested? How do you get tested? So when you say I love somebody, love always implies that there have to be sacrifices. Because you tell a person, if I can get your love, I'm willing to let go of coffee in the morning. I'm willing to let go of my car. I'm willing to let go of something. If I could only have your heart. I.e., you're willing to let go of something to get the heart of the beloved. But you say, I love you, but I'm not willing to sacrifice anything for you. So when I tell the students, what's the relationship between love and zakat? And they say, look at me like, what are you talking about? Love and zakat, because as I said, Allah will test you. Do you love money more? Do you love Allah more? So when there is zakat, you trim your wealth a little bit, like you trim your trees in order to grow better. So you trim your wealth a little bit, and then the wealth will grow in a blessed way. So your love is going to be tested by your ability to let go and be separated from other things that you love. People usually will prove their degree of love by talking about what they will sacrifice for that love. I love you more than I love X, Y and Z. You want to get an iPhone, right? You want to get an iPhone. iPhone costs a thousand dollars. But which one do you love more, the iPhone or the thousand dollars? I love you more than the money I have in my pocket. I'm willing to sacrifice that money to get this iPhone. I love you more. I want to get your heart. In order to get your heart, I'm willing to sacrifice X, Y and Z. I'm willing to sacrifice, you know, you name it. Whatever you love the most. Allah SWT says لَنْ تَنَالُ الْبِرْةَ حَتَّىَ تُنْفِقُمْ يِمَّا تُحِبْبُونَ لَنْ تَنَالُ الْبِرْةَ You will not achieve bear until you spend of that which you love. So the word bear in Arabic has, the meaning has multiple connotations. But there are two main connotations of bear. And the same word bear is also used with parents. بِرُ الْوَالِدَينَ بِرُ toward the parents. لَنْ تَنَالُ الْبِرْةَ i.e. The two main meanings of bear is رِضا and رحمة. i.e. you will not achieve the رِضا of Allah, the pleasure of Allah and the mercy of Allah until you spend of that which you love. بِرُ الْوَالِدَينَ is the same thing. The pleasure of your parents with you, as well as they always pray for you and they have mercy on you. Mercy of the mother is indescribable. لَنْ تَنَالُ الْبِرْةَ حَتَّةُ تُنْفِقُوْ مِمَّا تُحِبُونَ So you get tested. So Sayyidun'a'ummar spent, So Abu Bakr spent all his money. Sayyidun'a'ummar spent half of his money. One person spent the best horse he had. One person spent a well. He gave a well for the sake of Allah. So whenever we declare, we make a categorical statement, you don't ever do that. But if you do that, you're going to be tested. You're going to be tested. Yeah, yeah. So when you talk about love, you're also talking about that which you're willing to sacrifice. So now if you get back to the Hadith, Allah will scan the heart. What's in your heart? Is it the love of Allah, as you claim, or is it something else? What's the common between somebody who has hatred and somebody who is a mushrik? In their heart, there is no Allah. The heart is not clean at all. In the mushrik, his heart is still decorated with everything but Allah. So how could he receive the mercy of Allah? And the other person is full of hatred. Hatred and love is basically the same feelings, emotions, just to switch, turn the other way around. So instead of directing hatred toward things that are... The sharia looks down upon. He's turning his hatred and his feelings and emotions towards something that you should not be hating. What does this mean? It means when we want to change, in the Qur'an, Allah says, Inna Allahe la yu ghiro maa bi qawmin hatta yu ghiro maa bi anfusiyan. Allah does not change the situation of people until they change what's in their hearts. But my heart is not under my control. My heart is under the control of Allah, so how could I change my heart? Because, So how could I change my heart? Because, My heart is called qalb because it's always changing. It's like when somebody tells you, I love you. You're saying, oh, she loves me until the end of life. No, she's saying, I love you at this moment. But five minutes later, I may hate you. And there is no contradiction between the two. Because it means I love how you make me feel at this moment. When she hates you, she also hates how you make her feel at this moment. No contradiction. But we also know that Allah SWT says, So there is a step that we can take on our own. Even a disbeliever can take this step. Because the ayah in the Qur'an says, Those who struggle and strive in our past, we shall guide them to our past. And the earlier we said, This applies to both Muslims and non-Muslims. And the minimum one can is to make a decision in the heart that I'm willing to accept the truth, no matter where it comes from. I.e., we always say, Let's say where there's a drought in California. And we say, where is water? I need water. I need water. I need water. And let's say it starts raining outside. And if you say, I want water. I want water. I want water. All you have to do is that grab your bucket and go outside and put it under the rain and you get water. So you have to make a step. Once you make a step, Allah will make 10 steps toward you or 100 steps or 1000 steps. But Allah SWT made it a condition that we have to show a willingness to accept the truth. And this doesn't only apply to non-Muslims. Apply to Muslims. Because when we are Muslims, we become stubborn. We think we're now on cloud nine and paradise. It's always like that. Sometimes I accept the truth up to a certain point. Because what is our commitment? As Muslims, what are we committed to the most? What do you think? What are we committed to the most? We are committed to the truth. This commitment we call Iman because Allah is the truth capital T. That's our commitment. Everybody has commitment. Whether one is an atheist or a Christian or a Jew or a Muslim, people have commitment. The atheists have commitment toward materialism. They're committed to that. Other people have commitment towards something. In your job, you must have commitments. What is it you're committed to the most? As Muslims, we're committed to the truth. To the truth. Yeah, the truth, find in it and then follow in it. Find in it is called Iman. That's the first thing. But to remain on Iman and not to be distracted and not our heart getting corrupted, that's not an easy task. It takes a lot of effort. Yeah, that's the truth. Our commitment is to al-haqqa. Be kulli masadiqi because the surat al-mustaqim is just one of the elements of haqqa. It's like you have a set and you have elements in the set. So these are examples of al-haqqa. And the opposite of haqqa is bottle, falsehood. And sometimes we use metaphor. We say when the haqqa comes, kicks out the falsehood and expels it out the door. It's like the falsehood is an entity and the truth comes and kicks it out. That's a metaphor to make it understandable. So, in Allah, la yurayygum avi qawmin and this works both ways, positively and negatively. So if you change what's in your heart in a negative way, Allah leaves you alone. But if you make a decision in a positive direction, Allah will also support you and present you with another option. Then you have to make another decision because you may say I'm committed to the truth up to a certain point, but beyond that point, I don't know. Maybe I will stay committed, maybe not. The ulama asked a question. Can a person deceive themselves? People can deceive themselves. All right, so we don't want to take much of your time. You see, the examples we heard before, they're all symptoms. What is the root cause? The root cause is that it's in here. That's where the root cause is. Associating partners with Allah, this is a manifestation of what's in the heart. But when you say la ilaha, Allah, it means la ilaha, la ilaha. I looked into my heart and I've cleaned it from anything worthy of being adored or worshiped except you. That's a minor shirk, that's a riyah. No, it's a minor shirk. It's something you have to work on, something you have to work on. We all fall into that. When I give donation to the mosque, I give donations only if the media is there and they're taking picture of me. That's a riyah, show off. Because these things, these things are psychological state. The prophet, peace be upon him, was asked about those who go on military expeditions, just to defend the tribe. Or shajaatan. They get intoxicated when people call them courageous. He said, and then he was asked which of those are fi sabeelillah? He said, If you go on military expedition to raise the word of Allah, that's for the sake of Allah. What does this mean? It means that's an intellectual decision. The other three, they're making an emotional decision. It's a psychological state that drove them to kick somebody, just to show that he's courageous, or to avenge someone because they've insulted the honor of the tribe, or the honor of the family, or my honor. So those are the shia and nafsiyah, nafsaniah. There's a difference between a nafsani decision and an intellectual decision. Intellectual decision, I thought no. I want to deliver the message. I want to convey the message. I want to raise the litaquna kalimatullah. That's an intellectual decision. That's not an emotional decision. That's different. So it says, in the hadiths, it talks about those who are mushriks, those who, either their heart is completely corrupted, or partially corrupted, like the one who has hatred. But the hatred has taken firm in the heart, and it needs to be uprooted before it is eligible for the mercy and forgiveness of Allah. But this shows that all of us get fallen to this. We are not immune from hating people. So if we want our records to be presented before Allah and to be forgiven, we have to work on liberating that burden. Or at least, if you don't have to become a friend with them, but don't hate them, for your own sake, for your own sake, you can have a business relationship with them. Some people, some people, that's it. Some people, they do this with the Prophet, it's like the business relationship. Oh, messenger of Allah, we're going to follow you. Instead of someone hugging the Prophet, he says, I'm willing to do anything for you. That's love. What is it you're willing to sacrifice for the sake of whom? So then the hadith talks about istighfar and maqfira. And Raqib al-Asfahani, in his dictionary on the Quran, he said the word maqfira used to be a shield that the soldiers used to wear around the neck. So this is like a metal shield. And it protects the neck and the body from arrows that are being shot at you, or from bullets. So imagine the sins are like bullets, trying to harm you and kill you. And this maqfira, Allah swt, will cover you with to protect you from sins and forgive all your sins. The words of the hadith are really interesting. Each word has meaning and has connotations. And understanding these words, inshallah, I hope will help us appreciate the hadith and how to benefit from this hadith so that inshallah, at least next year, we can be prepared. And this year, it's never too late. If there is any question or any comment or observation or something you wish to add, I know As-salam. We're here to learn. Alexander is a great and they're historical figures. Historical figures, yeah. One time, the Prophet was sleeping on the tree. And a Bedouin came and he snatched the sword of Prophet As-salam. And then he walked him out. Walk him out. He said, Ya Muhammad, man yam na'u kaminni. He said, O Muhammad, who can protect you now from me? Your sword is in my hand. I can kill you anyone. And the Prophet As-salam says, Allah. And the sword fell from his hand. The Prophet took the sword and told him, man yam na'u kaminni. Who can protect you from me now? He says, Ya Muhammad, kon khaira achiz. He's the best of those who are in control. He said, go. So then the person became Muslim. And so this shows that Prophet As-salam was not, you know, because he could have killed him if it was like the personal feelings or you were about to kill me, I'm going to kill you. It's not like that. As-salam wants people to, because in our view, a man is life. A man is life. Alam is life. A man, a man leads to eternal life in the year after. We want people to have eternal life and to have guidance. What's the benefit of people dying and going to hell? That's not what the Prophet As-salam is about. We sent you as a mercy to the world. When is mercy? When does mercy can be called mercy? Mercy is called mercy if it is Shamila and if it is, you see, I say, you need $10,000. You come to me. You need to have an operation for your son or whatever. And I give you the $10,000 a year from now. Is this mercy? It's not mercy because you didn't get it at the time you needed it. Or you ask for $10,000. I give you a penny. Is this mercy? The mercy has to be enough to cover your needs at the right time, at the right moment, in the right place. That's what's mercy. And Alayhi As-salam was sent to humanity at the right time, because when a humanity, when he was sent to humanity, imagine an earthquake hit in California. When you have an earthquake, everything will be upside down. Everything will be in. So the same thing happened to humanity. An earthquake hit humanity, but not a physical earthquake. It's a moral earthquake. It's a spiritual earthquake that has changed values. Values became upside down. The Arabs, they had good values and good morals, but they've taken them to extremes. So they were courageous, but they take courage to extreme. They had honor. They took honor to extreme. Their honor was if they get a baby daughter, they would consider this as dishonor. So they would bury the girls. Because they thought this is against our honor. So they took honor to extreme. Alayhi As-salam was sent to put everything back in the right place. So after an earthquake, a huge effort has to be put to reconstruct everything and put everything in the right place. He put everything in the right place in terms of rulings, in terms of akhlaq, in terms of values, in terms of relationships, in terms of what's important priorities, what's important, what's not. And the degrees of priorities. So we as Muslims, we think, we're proud, we think that we have, we know our priorities. We know our priorities. Alayhi As-salam explained to us our priorities. And we wish everyone would know these same priorities. Because it will help them. These priorities, they don't also help us in religion, but they also help us in our work as professionals. What should our attitude be towards groups of people? So we talked about harboring animosity for an individual. What about groups? It could be anyone. It could be another nation. It could be a particular association. And then attitude as well as how we talk about them, like let's say on WhatsApp. Yeah, every question has a history behind it. And not sure what you have in mind. But usually when one talk about a group, they're talking about an idea or some values that this group holds. Now on the other hand, when you meet a person that belongs to that group, you will find that now you're meeting a person. Every person is different from another person. And you want to verify who is this person, what does he believe in? Is he open-minded? Is he not open-minded? It's a completely different game. So talking about groups in general and then meeting people face to face, it's anything we measure according to the guidance of the Sharia. So what do they promote? And then we can measure these values according to the values that the standards, we have a high standard. And nothing in life is going to be, in this world, we don't have hellfire on earth. We don't have paradise on earth. It's going to be the two. Always pros and cons. But the cons may be more than the pros. And because of that, we're against the cons. We're not against the pros. So that's the general answer. If it's a specific situation, and we can talk about it. Ta'ib, insha'Allah. Jazakumullahu khayran.