 Alhamdulillah, welcome to Wednesday night. We're still in chapter 13 of Riyadh-e-Salahin, which is technically false. Bab bayan kathrati turuqil khayr, the chapter of the clarification of the manyfold ways to goodness. We could say the chapter of the manyfold paths to adding some good to the world as the mission of the Muslim, adding something good to this world. We have an expression in English to leave it better than you found it. Subhanallah. That resonates with Islam, that harmonizes with Islam. It's a mission of the Muslim. We live in a time when good and goodness is lost to so many people. There's a lot of good in the world. Good is something that aligns and harmonizes with the original filthrop of the human being, the natural human state. And there are people all throughout this country who still have much of their filthrop intact. They may not be Muslims, but they may have some goodness and they may be adding goodness to the world. But because we're coming more and more into a time when a little bit of good in your life is lost still to so many people, where are the Muslims? This is your calling. This is what you're meant to do, to bring more goodness into this world. That's what you're about. That's what your identity of Muslim is. Subhanallah. The many ways of adding a little bit more good to the world. And Islam is not just a single way. It's not just about devotional rituals only. That's part of it and those are good. It's not just about the remembrance of God that's part of it. And there's so much goodness there and it helps you to be a good person. It encourages you to be a producer of good in the world. But helping people out, being kind to others and at best refraining from hurting or harming other people is even an act of goodness, especially when we have a choice. They say that it's impossible to be halim, forbearant or gentle, gentle and patient. It's impossible to be gentle and patient with someone else unless you have the ability to hurt or harm them or punish them. If you have no ability to harm another person or punish another person or discipline another person, then you can't be halim with that person. Halim is the sole trait and characteristic of those in responsibility. People who have some small degree or a large degree of authority, halim is for them. They have the possibility to be people of halim, subhanallah. Hadith number four in this chapter is from Abidah as well, that some people said to the Messenger of Allah The people of wealth have run off with all the rewards. They pray like we pray and they fast like we fast and on top of all of that they even get to give charity. So they've taken everything because there's nothing special that we can do that others cannot do. And of course the response of Rasulillah sallallahu alayhi wa sallam is well-known. Has Allah not made you something that you can also give in charity? These are the poor Muslims, the Ahlasufa. They didn't have the extra money to give away and here's Rasulillah sallallahu alayhi wa sallam saying, hasn't Allah given you something that you can give away? You're thinking too narrowly. You're thinking inside boxes and Allah subhanahu wa ta'ala didn't put you in this box. You put yourself in this box, expand your mind, think broader, step back, look at the big picture. Every time you say subhanAllah, it's a sadha, it's an adjab and every time you say Allahu Akbar, it's a charity. And every Alhamdulillah is a sadha, our praise is due to Allah. And every time you say there's no God except Allah, it's a sadha, and encouraging people to be good and to do good. And discouraging people from making decisions that are not in their best interests or in the best interests of other people in your neighborhood, your society, your environment and in the intimate intercourse with your spouses is also a sadha. And they said Messenger of Allah, one of us fulfills his passions and his lustful desires and it's a charity, quizzes them, challenges them to think outside the box. Do you not see that if he was to do it in a way that was haram and not halal, wouldn't he have a sin on his record? And of course the answer is yes. And so if he does it in a way that is halal, does an adjab, there's a reward. Subhanallah. There are so many ways to do good in a sadha. Some of those ways are direct. You're directly helping another person. You have an edger for yourself. You have an edger for bringing something to another person. And it doesn't matter how small it is. There are people who can give all types of amounts of charity, for example, because that's where this hadith begins with, talking about the giving of money, the giving of one's wealth. And we know that sadha and charity is even bigger than wealth itself. It's also giving of your time, giving of yourself, giving of your skills and your talents, giving of your heart, caring. Subhanallah. But in the charity and in these grand gestures of charity and Allah reward those who are in a position to make grand gestures of support, grand gestures of charitable giving. Allah bless them and bless their families. Protect them and protect their families. Give them joy in this life and the next life. But there's two, at the same time, we should not forget all of us. Whether we're the people of the grand gestures or people of the humble gestures, there's two elements to sadha that are important. The first is effectiveness and the second is acceptance. Both of them return to intention itself. Effectiveness, did you take time before you gave or did what you did to help another person? To think about what they actually needed, what will actually help them as opposed to what will make me feel better when I go to sleep at night having done the type of charity that I'd like to see myself doing. Did I incorporate into my intention as an aspect of it to make an effort to really do my due diligence to think, well, what will actually help this person? What will help this family? What will help these people? Maybe I'm giving them something that they really can't use or I'm giving them something that is not going to really do anything for the urgent situation that they're trying to deal with. Is it for them or is it for me? In the second acceptance, one person may make a grand gesture of giving, but something goes awry, something goes wrong and is not accepted. And another person right next door may just give something small, whatever pocket change they might have, something to help somebody along. Maybe they just help somebody do a task or a chore, like in the sections we read before, but their intention was right. They made the effort and they have the one that's accepted. Ultimately, we don't know but all of us are responsible to make an effort to think it through. Use our minds. We're thinking people as Muslims. I know we all like to keep it simple, but we are supposed to be people who have the capacity for deeper reflection and deeper thought. Subhanallah. When you help another person, the ability to be inspired by Allah subhanahu wa ta'ala to make an effort. Sometimes we think maybe I should go and help that person out. Go help that woman out. I know that she needs help. Help this brother with something or make an effort. Maybe we don't follow through. You may not be the person who is making the prayer into Allah subhanahu wa ta'ala for help, but you might be Allah's answer to that person's prayer. What a phenomenal opportunity that Allah subhanahu wa ta'ala employs you. Pulls you out of whatever it was that we're consumed with because there's so much to consume our minds and preoccupy our nerves and Allah uses you when he's in the process of answering another person's dua'ah. What a beautiful maqam. Allah put us in that maqam because that's when you know your neo was right. If you know, we don't know. All we can do is make an effort and leave the tofiq to Allah subhanahu wa ta'ala, but never underestimate because when you go out and you do that thing that you no needs to be done, you might be involved in Allah's process of answering a person's prayer. SubhanAllah, there's an ajar as we see just for not doing something, desisting or refraining from something that's wrong. One engages with there as they call it Halila, their wife, their spouse. The engagement with the opposite of sin has to be rewardable. Has to be a beautiful thing. And what other types of things out there could we refrain from by doing the opposite of and in that reframing, we're actually receiving a reward by doing the contrary. SubhanAllah. Aja ben min anr al mu'min. Amazing is the affair of the believer because his, her affair is always good. If something goes right for her, then she praises Allah and that's good for her. And if something goes wrong for him, he's patient and that's good for him. SubhanAllah. And that only transpires for the believer. We should also consider the benefits of even the smallest acts of goodness, even those acts of goodness that appear in transitive like SubhanAllah. La ilaha illallah. Glory to Allah. There's no God but Allah. Allah is the greatest. These aspects of vicar and doing those extra voluntary acts, even of ibadah, not just for the sake of bookkeeping or accounting. We're not just building a timeshare in Ferdows Al-A'la, right? But from that comes also things like tesir in this life, facilitation. Barakah, grace, the blessing of Allah subhanahu wa ta'ala in this life, even expiation of our mistakes. While might drop some of those mistakes that we've made or drop our accountability for some of those minor mistakes that we made through engaging in these things. And if we become people of devotion, people of adoration of the beloved divine, people of salawat on the prophet alaihi salatu wa salam. If we become these people, that goodness that accrues in us will make us the better person for the people around us. These are the means to becoming a complete or a more complete human being. The prophet Muhammad alaihi salatu wa salam is sometimes referred to as an insan kamim, the complete human being. He's the architect. He's the model of what it means to be whole, what it means to be a great person. And the closer anyone comes to his model, whether male or female, the closer they come to that completion. Because perfection is only for Allah subhanahu wa ta'ala. Completion and a qualified form of perfection is only for Rasulina Nasa Allah wa alayhi salam. But he forms that maksid, that destination that the seekers, the aspirants, the believers, the muhsinun move toward when they want to become human. Of course there's a lot of people who care about what it means to be human. Some people feel that their humanity is slipping away or around them. Humanity is slipping away and they don't know where to look to find how to get out of this hole or avoid slipping deeper away from this humanity or how to bring some healing to their society or to their neighborhood or to their environment. Others are looking in so many places but just not the right place. SubhanAllah. And everyone has their own story and their own journey to Allah subhanahu wa ta'ala that's their journey. In accordance with the prescription that Allah subhanahu wa ta'ala has made for that person. And no two person's journey is the same. We could look at the Joneses or the, what is it? The, the Hamani's next to us or the, you know, the Dukanji's next to us, our neighbors and we can look and we can see, oh well here's this person's story and this with that person's story. How come it took me so long to figure it out? Wrong question. Wrong question because the answer is the same in both situations. You're on Allah's agenda and you have to submit to Allah's agenda and know that those people are following an agenda that Allah has made for them. That person has something going on between him and Allah subhanahu wa ta'ala. So we need to back off and back out of people's business sometimes and we need to be a little bit more fair to ourselves also. No need to compare, right? We don't need to be that person. We need to become the person that Allah subhanahu wa ta'ala has designed for us to become. So one of the meanings of insan, human being is that it comes from the roots and asa. We all know that. Some people want to say that it comes from nasa ya, which is fine. That's one interpretation which means forgetfulness or to forget and human beings have that aspect and forgetting, let's remember and not forget how forgetting can be a mercy as well. So when you're trying to kick yourself for forgetting that thing and you're just, I always forget and I can't. It's right on the tip of my tongue or right on the front of my frontal lobe and I forgot. We get frustrated with ourselves. Remember alhamdulillah that we have the capacity to forget because it can be a blessing as well. But another interpretation is that it comes from anasa, which is the same root of the word uns. We've talked about uns before. Uns is comfort. You have that friend, your samir. Who is your samir that you make musannara with? That person that you speak with in the evening and just being with them, chatting with them is a comfort to you. That's your samir and that comfort that you have with between yourself and that other person that you click with, that's called uns, subhanAllah. And the greatest uns is uns billah subhanahu wa ta'ala, but those who've defined insan in this way say that when a person becomes whole in their humanness, everything around them finds a comfort with him or her. SubhanAllah. And your engagement even with these types of sadhaqat that appear in transit, that it's just you making vikr, it's just you doing this devotion. It's just you doing things that are positive things and the earth makes you more of a person that ultimately goes out and benefits other people just by being there. Allah will complete us. Allah subhanahu wa ta'ala give us comfort and let us be people that can give comfort to others. You have to find comfort in your heart first. Alhamdulillah. In our next hadith, which I believe is number five, also from Abidar, that the prophet, aleyhi salatu wa salam, said to me, Don't look down on or belittle or think small of some goodness, some ma'roof, some good thing that you bring to the world around you, that you give to another person, even if all it is, is that you meet your brother, that you meet your sister with a smiling face. SubhanAllah. We all know that, but how often do we forget that just a smile is a sadhaqat? But it's a special type of sadhaqat because this sadhaqat, this effort to smile at another person, is not for you. It's some little thing that you do to bring delight into the day of another person. We know that this other person didn't just need a smile today, and that makes all the difference in the wearables. Now we walk through, down the sidewalk, we walk through our neighborhood, we go in and out of our buildings, and do we stop and think about that other person and say, I wonder how many days this person has gone without anybody smiling at them? Or how many hours? Because I know how many hours I've gone without anybody smiling at me. That creates the empathy. This is a beautiful thing that you do for another person. And don't underestimate it, he says to Amidar. Even that right there is a significant thing. The next hadith from Abu Huraira, he said that the messenger of Allah, sallallahu alayhi wasallam, said, we read a hadith that's similar to this one, but there's additions in this version. Every joint of every person requires, or there is a charity that's demanded of it. But it's not that hard. That you make peace between two people who read ads is a saddaka. From the spirit or essence of Islam itself is the idea of conflict resolution. We're surrounded by people in conflict, people who are in conflict with themselves. Maybe some people have multiple personalities. They're in conflict within themselves. You make peace between the two sides of themselves. They're inner self, they're outer self, they're public self, they're private self. There's so much conflict and a lot of Muslims are very good and even study conflict resolution and we need people to do that. Do we think the degree to which though, that this art that is crafted and developed in certain parts of the world is an actual specialist field is from the essence of the Deen of Islam itself and how does that reflect back on your understanding of Islam and in that is one of those saddaka that is owed where we have a chance to do that. And that you help a man with his vehicle or whatever he's riding on, his mule or what have you or you help someone with their car. You help them load up their car or you hand something up to someone when they're on their camel or something like that but you can translate that into a more realistic life situation and go help someone with their bags. You help someone carry stuff into your building. Subhanallah, back in the innocent days that Imam Zayn used to call the heady days of the revolution. Subhanallah, we didn't have all these complicated paladins. We didn't have all these complicated islamic ideologies. We just read stories of the sahaba and said okay this is what we're supposed to do and we go out and do it. Subhanallah. And you see someone trying to carry something you run over there and you help them. Anyone, right? Anyone on the street. Subhanallah, one of the most beautiful things that happened to me after I came back to the US. I stayed in Tampa, Florida for two years, just a couple years ago, and two old-timer brothers that know me since I was 19 years old from New Haven, Connecticut. I went from Philly, flew down and stayed with me for a few days and they wanted to see if I went to Tampa. Maybe they'll retire in Tampa. And now they're talking about checking out the Bay Area. These are much older brothers than myself but they're like my older brothers in Dean. And we're driving through the area where I lived in the car, in my car, they're flown down. And there was someone who broke down in the middle of a two-lane road, you know, large thoroughfare. And we're talking about this, talking about this and going and going and going, right? And so we see this person broke down and he's trying to push his car. So in mid-conversation, I just pull over, put my hazards on and stop. Don't say anything. They jump out the car, go push the guy over to the side, right? Come back, jump in my car, we keep driving, just pick up the same conversation, right? That's how it used to be. That's how the Dean was. We've got to bring those things back and honor those people who never left it, subhanallah. Imagine, that's the Muslim in the world, why you'd ever feel it. So, what we could leave, and every step that you take toward the congregational prayer is a sadaqa, is a charity. What to meet with other, and that you remove something harmful from the pathway is a sadaqa, and we spoke about that in an earlier version of a similar hadith. And in another narration, Sayyid-e-Aisha now, radiallahu anha said that Rasulullah sallallahu alaihi wasallam said, that every child of Adam was created with 360 joints. And so whoever says God is great, or all praise to God, or there's no one worthy of worship except God, or glory to God, or seeks forgiveness from God, or removes a stone from the path of An-Nas. Notice, just keep that with me right now. We're going to put a pin in this, make it a placeholder, that in the hadith of Aisha, she says, removes a stone from the way of An-Nas. We'll come back to that. Right, meaning like a bone that could actually hurt someone, from the way of anybody's ever stepped on a straight chicken bone or something like that. Isn't that comfortable? And we talked about the broader understanding of commanding the right and forbidding the wrong. Ma'aruf is what the people consider to be good and wholesome. And being a positive person, a constructive person, a proactive person that encourages things that are good and wholesome in the society. And Munkar is what the people around you, what your society, which your environment considers to be something that's just not good. That's not right. People shouldn't do that to other people. Discouraging people, right? From doing things that make your day not a good day, subhanAllah. So whoever does one of these things, it has the number of 360 rewards. She goes to bed that night and she has distanced herself some degree from the fire. SubhanAllah. That's some serious encouragement to be a person that is looking for opportunities to do good things, looking for opportunities to be positive, looking for ways to be constructive. SubhanAllah. What a beautiful day. We move on to Hadith number seven. Also from Abi Hurairah that the prophet whoever goes out in the morning to the masjid or returns from the masjid, Allah prepares for that person in the garden of paradise a gift. A welcome package, if you will. SubhanAllah. Imagine getting into jannah, right? MashaAllah. Right? Allah get us all in the door. But imagine getting, there's a lot of people, who will go in through one of the seven gates of jannah. There's a large population, but imagine getting in there and there's like the main tag, right? And a little welcome package and all these things just for you. SubhanAllah. Why? Because you were a person who made an effort to bring goodness to people's lives. SubhanAllah. You were a person who made an effort to think about Allah subhanahu wa ta'ala and have priorities in this life. To be a person who spends their time preoccupied with good things rather than otherwise things. MashaAllah. Welcome package in jannah. So the eighth narration also from Abi Hurairah that the messenger of Allah sallallahu alaihi wa sallam said Ya Nisa al-Muslimati kharas. Brothers, this one doesn't apply to you, right? O women of the Muslims, la tahqiran na jaratun ni jaratiha wa la firsana shatin. O women of the Muslims, don't think small what one neighbor might give to another neighbor, even if just what the Syrians call a laden, right? The sheep feet, right? The feet of the sheep, the feet of whatever feet they actually eat. I know they eat sheep feet, right? So it's not necessarily the meatiest part of the sheep that you might give the neighbor. There were other parts that maybe she didn't give to her neighbor, but don't look down on her. Don't think that she's done something insignificant. And if that's all you have to give, or if all you have to give is something that maybe it's not the greatest thing to share with another, but it's still useful and it's the thought that counts. Don't not give it unless it's something that's absolutely useless and you're just trying to get rid of stuff that you don't want in your house, right? Be careful of that. Be very, very careful about dumping things on, you know, the urban massage it that really they already have five vacuum cleaners, right? They don't need your broken down old vacuum cleaner because you just bought a new one, right? Because it just clutters up the message. But really don't look down on what one person is able to do for another. Don't think that your effort is insignificant maybe compared to the efforts of other people that you know who are engaged in giving. But even really importantly, be careful if someone gives to you. Don't look down on what they've given to you, even if it's not your favorite flavor, perfume, right? Or it's not something that you could really see yourself wearing. SubhanAllah. Sometimes this very important aspect of sometimes if someone's giving something to another person or making an effort or buying something for someone, we accept it not because it's necessarily what was on our wish list or something that we want or appreciate. Sometimes we accept it for them. We take it for them. One thing that I try to do is that when people come around handing out food in an event or a gathering, right? I may not be hungry, but I do try to take anyway and be appreciative of what it may not be my favorite thing. But this person, someone is making an effort to offer this to others and sometimes we take, right? Just to be part of the whole scenario, right? What's going on? The vibe, the environments, the atmosphere and to bring a little bit of feeling of accomplishment, right? To that other person, not for me, not because it's something that I wanted. SubhanAllah. And that in that is a beautiful thing when we can think beyond ourselves and think of the other person. We might think that we're being humble and say, no, no, no, no, no. Right? But really, maybe it would be better if I just took. Sometimes maybe I'm not hungry but other people might be. So I will take. And maybe even like some of my sheikhs would do, like Sheikh Abdul Rahman, Allah ar-Rahman, right? When the students would come and he'd share his food with them, they would be much hungrier than him, right? Single young men, right? Probably not even all that great, probably not even all that much. And Sheikh Abdul Rahman would do something called taakul. So you have akal, but taakul, right? Tafaal, he would continue to act like he was eating until the student was full. SubhanAllah. Because he didn't want the person to feel ashamed like they should start because the sheikh stopped. And that's one of the sunnahs in Damascus. In any neighborhood, in old traditional neighborhoods, people that someone makes like a special dish at home, right? They're having a big meal, they make a plate and they send it over to the neighbors. And in our neighborhood in Medan and probably lots of other neighborhoods and probably your neighborhoods and nobody would ever send the plate back empty. And after it would start to become a problem, because you could never like get the plates to stop because the plate could never come back empty. But it's a beautiful problem. SubhanAllah. SubhanAllah. Never send the plate back empty. That's a beautiful thing. What if we did that here? Now, I'll bet that you make a nice pie, make a nice cake, or you make like a really nice meal. You all know you have some amazing recipes. And you send a plate over to a neighbor who's not afraid to eat your food and you won't know unless you try. Presentation is important, right? And if you do that enough times, they might send a plate to you and then that gives you the opportunity to send their plate back, but full. And see what we can make happen. There's other things we can preoccupy our tongue with, you know, other than trying to trick our neighbors into exchanging dishes. And what if maybe like we live in like America's becoming more and more diverse? There's like a lot of recipes out there, right? SubhanAllah. Gotta make your intention right so it's not selfish. Oh, I know those neighbors. They come from that place and they have, oh, I like that food, right? Let me just keep sending them a little bit of what I got until I get some of it. The next hadith, number nine. Also from Abi Hurairah, that faith is 70 some odd branches. The greatest of it is la ilaha illallah. Why is the greatest branch of faith saying la ilaha illallah? How many other things are going to be in those 77 branches of faith? Amazing, heavy things. But this la ilaha illallah alone is the highest because that's what the world exists for. We do all types of things in this world. We need to accomplish all types of things that are extremely important. But really, Allah subhanahu wa ta'ala is the one who sets the priorities. And Allah subhanahu wa ta'ala that after the end of time is the one, the only one that remains and has rewards to give out. And he really sets his reward system the way he wants to do it. And so saying la ilaha illallah Muhammadur Rasulullah is something that Allah subhanahu wa ta'ala loves. And after the end of time, Allah's attached a certain reward to it. He made agenda. Other people, there's other great things and great rewards. Get Nobel Peace Prize. Get an Academy Award. You could become Miss Universe, but now we should also have Mr. Universe too, right? Maybe there already is something like that. I don't pay that close attention. All types of rewards, all types of big accomplishments that people get bonuses for and raises for and that new job and what have you. Lottery, okay? And so people have things that they appreciate and they attach awards to it like a Nobel Peace Prize for all of these great things that people did for peace or literature or all of that. So people appreciate literature. People appreciate civil rights and all of these different types of things that someone might get a peace prize for. And those are all great things and the people that they did it for have a reward that they give for that. And Allah subhanahu wa ta'ala has things that he likes and he has rewards that he can give for those things that he likes. And he happens to like la ilaha illallah Muhammadur Rasulullah and he can put any reward attached to that that he likes. And that's the reason why the world exists. That's the reason why the world turns. And that's the highest of these branches of faith. And at naha, the lowest or closest of those branches of faith is to remove something harmful from the path. And he goes on to say that shyness is a branch of faith. Shyness. Subhanallah. What do you say when people are too bodacious and overstep bounds too much? And are a little bit too raw? And maybe even a little bit too much of a bully? What do they say in Arabic? Mabestepu. He's got no shyness whatsoever. Subhanallah. There's no limits. Shyness is a branch of faith. Subhanallah. We can't live in a world that doesn't have some type of degree of shyness because if people don't stop, look, in philosophy, social philosophy, political philosophy, everybody remembers from college Rousseau and his social contract. And of course the position, the correct position is that the way that Rousseau described this social contract between human beings in civilized society and that it's embedded in their very humanity itself, there is no such thing. And that's true. But there is some sort, other sort of social contract. From those sorts of social contracts is that there are limits that we accept as human beings. There are things that we would not do to another person or do in our environment and society and there's no one who could stop us from doing it. But we don't. And it's so important that we can trust our neighbor, that we can trust the person in an oncoming lane of traffic, not to swerve into our lane as we're going in the opposite direction. No one can stop anyone from doing that. The types of things that are being done now to people forget about in whose name it is. I'll tell you one thing that some of these types of things that are done to people like walking into someone's church and mowing them down and they're completely unaware, completely unexpected. Those people sitting in that church with their backs to the tour cannot function in society unless they can trust the people down the street, the people in the next town over to not come and do something harmful. Someone could pour something into the reservoir or the the waterworks or things. There are all of these ways to hurt other human beings and what stops us. Haya, shyness, humanity, being a human being. You know, you can't protect from everything and as people in the society slip further and further away from the center of their filth rot, the center of their original humanity, we feel the missing gap of that shyness that should have been there. It makes people stop before they follow their ego or they follow their anger or they follow their passions, especially people who heard from their messenger, and then they heard that, don't get angry, don't get angry, don't get angry. These are aspects that just are part of being a human being and if the Muslims are not out there keeping alive the meanings of humanness in this world, it's left to people who in the ultimate scheme of things are not actually accountable. In masha'Allah they're doing such a good job, such a good job that we can learn so much from them and it's not being mistaken of hikmah to dal at a moment. Wisdom is the last article of the moment. I don't just mean chemistry and pharmaceuticals and aerospace engineering or electrical engineering or civil engineering, yes there's so much hikmah and civil engineering, masha'Allah, right? But we can even learn how to be a human being from people, but that's what our job is. If you don't feel some type of jealousy, right, in the good weather, when you see someone out there doing amazing things and you want them to continue and you can stop and take notes and learn and maybe even get a chance to spend a little bit of time with them really in a reflection. If Musa, the prophet of his age, can go and learn from Khadir, then we can learn from him. We as people who are not prophets, not messengers, we can learn from another brother in humanity, even Noah, we will call them subhanAllah, masha'Allah. But we have to consider that this trust that has to exist between us and everyone else in society, that's what makes the world, well it's not the only thing, but it's really the basic basics and it's a scary thing indeed when we see a world where people say, oh I could do this, yeah of course you could, but you're a human being so you wouldn't, right? There's your Amr bin Ma'roof and Ahi'an in Munkah, you know subhanAllah, keeping humanity alive and humanity is in Rasulillah sallallahu alaihi wa sallam, he's the environment, but we have to think about him outside of the boxes that we put him in, subhanAllah. And then we get in the box with the version of Rasulillah sallallahu alaihi wa sallam that we put in the box. Now it's nice to be in a small spot with Rasulillah sallallahu alaihi wa sallam, but this time it's not thany if nani if hon fil ghar, right? One of two when they were in the cave, it's really just a happy meal, right? And qad ditt al wasya, you try to put Rasulillah sallallahu alaihi wa sallam in a little box and get in the box with him, right? You think you're in a happy meal, but he's saying you've constricted what Allah has made vast. I was sent to every black person and every red person. I was sent to the entirety of humanity. So, by way of explanation, there are these supplications that I put together a long time ago, and I grouped some of the most famous Arabic supplications that we make, and I grouped them under the seven days of the week, and I went back to those files and I started to translate them into English as well, and I thought that on Wednesday nights we could do the dua for Wednesdays, right? And learn it together, and maybe if we keep doing this dua together, maybe next week we could even maybe put it up on the screen and say it together. We'll get in there. We'll get in there. There might be a nice thing. So, we'll make dua and we'll close together inshaAllah. Alhamdulillahi rabbil alamin. All praise is due to Allah, Lord of the worlds. Qadijaakum basa'irumirum rabbikum fa man'aw sarfa bi nafsih. Wa man'amiath al aalayha. There have come to you insights from your Lord, so whosoever gains insight, it is to his benefit, and whosoever is blind, it is to his detriments. Allahumma salli ala Sayyidina Muhammadin wa ala ali wa sahbihi wa sallam Allahumma bestow your blessings upon our Master Muhammad, and upon his family and companions, and give them peace. Ya muqadbi bal qalubi wal aqsaar. Thabbit qalub ala ala dienik. Over-turner of hearts and eyes. Make our hearts firm on your deen. Ya muqadbi ala qalubi. Thabbit qalub ala ala ta'atik. Director of hearts. Direct our hearts to your obedience. Allahumma alhimni rishdi. Wa a'idhni min shabri nafsih. Allahumma inspire in me my best direction, and protect me from the bad within me. Allahumma imni a'udh bika min ya'umissu. Iwamin layla tissu. Iwamin sa'atissu. Iwamin sahilissu. Iwamin jarissu. Allahumma I seek refuge in you from a bad day, from a bad night, from a bad moment, from a bad friend, and from a bad neighbor in the eternal home. Allahumma bi'inmika al-ghaib. Wa kudratika alal khalqi. Ahyani ma'alimta al-hayata khayran lii. Wa tawafani. Ida anhimta al-wafata khayran lii. Allahumma imni as'aluka khashiyatika fil zayni wa shahada. Wa as'aluka kareemata al-hakti fil ridha wa l-ghadal. Wa as'aluka l-qasda fil zina wa al-fakr. Wa as'aluka na'eem inna yanfad. Wa as'aluka kurratain inna tinqata. Wa as'aluka ridha baad al-qadaa. Wa as'aluka barda al-aishi baad al-mood. Wa as'aluka ladda tanadri ila wajhika al-kareem. Wa as'aluka ila niqaik. Fi ghairi darra'in mudarra wa lafisnatin mudidla Allahumma. Zayginna bi zinat al-eemani wa ja'alna hulata muhtadeem. Allahumma by your knowledge of the unseen and your power over creation in live in me so long as you know life is best for me. And take my soul when you know death is better for me. Allahumma imbyou me with shyness before you in private and public. Empower me with a voice of truth in contentment and in anger. And I ask you for moderation in wealth and in poverty. I ask you a blessed life without depletion. A delight of heart that never ceases. I ask you to give me contentment after your decree. And I ask you for a cool and pleasant life after death. And I ask you the pleasure of looking upon your generous countenance and longing to meet you free of any harmful damage or confusing crisis. Allahumma beautify us with the grace of faith and make us resourceful and well-guided guides. Allahumma imni a'udabika min qal minna yakhshah. Wa min dua'a inna yusmaa. Wa min nafsinna tashbaa. Wa min ilminna yanzaa. Wa min da'awatinna yustajabalaha. Allahumma I seek refuge in you from a heart without trepidation in your presence. And from a prayer that is unheard, from an ego that is never satisfied from knowledge without benefit and from a request left unanswered. Wasala allahu ala Sayyidina Muhammadin wa adiheem wa sahbihi wa saddam. And Allah bless our master Muhammad and his family and companions in the grand dumb peace and the better for all people. Wa a'asamu alaykum wa tislamu alaykum. This is my favorite, okay? Did you get it? Okay, sorry.