 Ladies and gentlemen, welcome to the Late Night Talk with Mir Host Ahmad Ali and another night, another sorrowful night across the year as we commemorate the martyrdom of Prophet Muhammad, salallahu alayhi wa alayhi wa salam. Now, when every method of persuasion failed over the 13 years of preaching of Prophet Muhammad, salallahu alayhi wa salam, the Prophet resorted to the sword to remove any types of mischief, any types of evil and to remove the people from their ignorance of that time. A lot of people have this claim. However, there are many misconceptions on how the Prophet delivered Islam and the way he did da'wah to Islam and how he brought it upon the people. Tonight we have with us a very special guest, Sheikh Usama Al-Atar, joining us tonight to talk about the misconceptions revolving around the da'wah of Prophet Muhammad, Salallahu alayhi wa salam. Peace be upon you. Peace be upon you. May Allah SWT grant you the success of reaching Kabbalah every year. Every year we do have you whether in one occasion or a different occasion. Alhamdulillah, we have you for the martyrdom of Prophet Muhammad. Now, Sheikh, a lot of people have this idea in their mind that the Prophet didn't preach Islam in a peaceful way. He preached it in a different way. Before we get to that point, we need to follow what's so important about da'wah that the Prophet had to emphasize on that, spreading Islam in a peaceful way or in a peaceful way as we get to it. But the importance of da'wah, what's so important about it? Bismillah ar-Rahman ar-Raheem. Alhamdulillah ar-Rahman ar-Raheem. We believe that Islam is the universal message of happiness and joy in dunya and in akhira. Therefore, if someone really implements the message of Allah SWT, he will achieve the highest ranks of joy and happiness in dunya and in akhira. Now, if I may give an example, if there were a doctor who invents a new medication to treat a particular disease, for example, cancer, wouldn't this doctor then want to propagate this medication so that the whole world can benefit from it? All those who are suffering from illnesses can be cured from it? That would be the logical thing to do. In a similar fashion, in a similar manner, when there is a message that can spread peace, can spread love, can spread happiness and joy to the individual and the society at large and the whole world, then wouldn't one wants to share it with the whole world? And that is the essence of da'wah, inviting people to the message of Allah SWT. Now, one of the reasons that people do call us as Muslims when it comes to the Qur'an, we find Allah SWT mentioning in chapter 16 verse 125, invite to the way of your Lord, invite the people to the way of Allah SWT with wisdom and kind words and manners. Yet, we see other verses where a lot of people do criticize Islam on this, is that chase them down wherever you see them and under every rock. Now, why do we see contradictions or is this not a contradicting? We need to understand the context of these verses. Any text, religious text, when you take a look at it, you have to understand the underlying essence of the statements. Otherwise, it's open for misinterpretation. And this is open for all religious texts, especially divine religious texts. Now, in this context, Allah SWT orders the Holy Prophet SAW to invite people to the religious of Islam, and Allah SWT lays down the methodology. As you mentioned, Bismillah, Rahman, Raheem. So, there are three methodologies that the Qur'an suggests or the Qur'an indicates about inviting people to the path of Allah SWT. The first, Allah says invite people to the path of your Lord using al-hikmah, wisdom. Wisdom here, some of them say using a logical argument. This usually works when you're dealing with scholars, ulama. When you're dealing with the ulama, when the scholars, logical arguments work. Allah SWT uses several logical arguments in the Holy Qur'an. Allah says, who created the heavens and the earth? Ask them, who created all this? How could all this come from vanity? Indeed, in themselves and in the world of signs. Let them look at the skies. Do they see any discrepancies? And so on and so forth. Many of these verses which use logical context to indicate the presence of Allah SWT. Can there be two gods of the Qur'an? Then there will be corruption and problems. A logical argument as well. So that is one context, the logical context. Then, while Maw'idah al-Hassanah, virtuous admonishment, kind words, some of the Mufasirin, interestingly they say this is the language of the heart. This is kind of where you kind of talk to people using their emotions, stirring their emotions. So sometimes logical discussion or argument may not be very convincing to some people. But emotions can be. Sometimes, for example, you can tell an individual that even for Muslims, you need to pray. It's haram that you don't pray. He says, yeah, I know, but may Allah guide me. That's a logical argument. You're telling him, Allah wants you to pray. You're a Muslim, you need to pray. This will help you. He doesn't believe you. He doesn't admire your logic, although it's logical. However, if this person, let's say, God forbid, loved one's guy, his mother passes away. And now he's in the state of grief as he's now maybe attending her funeral and they're trying to bury him. Now this person says, well, look at your mother now. Imagine what would happen to you if you come there one day. Wouldn't your mother would love to see you praying? Wouldn't you love to pray for her? Now you're using your emotions. And sometimes it works. So a person starts following the path of Allah because of his emotions. So that's the third methodology is jihad. Jihad is an argumentative approach. That approach is for those who really want to argue for the sake of arguing. Yes. Not for the sake of learning. The Qur'an gives an example. Bismillah ar-Rahman ar-Raheem. وضرب لنا مثلا ونسية خلقا قال من يحي العظم وهرمي قل يحيها الذي انشاءها أولا مرة وهو بكل خلقا عليه. That's an argumentative approach. Where this Obey Ibn Khalaf, who was one of the mushrikeen in Makkah, went and dug an old bone and brought it to Rasulullah, صلى الله عليه و آله. And he made it into a test and he blew it in the face of the Prophet, صلى الله عليه و آله. And then he said, يا محمد صلى الله عليه و آله. He said, Do you claim that your God can revive these old dusty bones? Allah applies to him in Surah Al-Tiyyaseen. He says, Tell him, Yes, the same way Allah created them in the first place from without anything. Allah can create them again without anything, you know, when they're also having nothing. So, but we don't have anything. That's an argumentative approach. These are the three modes. So we have Al-Hikmah, which is the logical argumentative approach. We have Al-Maw'a al-Hazana, which is the emotional approach. And we have the Jidal, which is the argumentative approach. Interestingly, just to highlight something really quickly. Yes. We find Ahlul Bayka, really focusing with Imam al-Husayn on the emotional side. The emotional side. Because they say, you know, cry for Imam al-Husayn. Hold the Majalis for Imam al-Husayn. Pretend to cry for Imam al-Husayn. Because the emotional aspect is the most powerful. Because they soften the hearts. When people start crying, their hearts become softer. And hence, they start to accept the admonishment. And hence, the transformation may be even stronger. Not that they did not use the logical arguments. Of course they did. But the emotional aspect is very powerful. So Ahlul Bayt, Alayhi Musalaam, emphasized this portion for that. Yes. Now, you mentioned that Ahlul Bayt emphasized that Imam al-Husayn used the emotional aspect of da'wah. No. Sorry. Not Imam al-Husayn. Ahlul Bayt, Alayhi Musalaam, used the emotional aspect of Imam al-Husayn's martyrdom to propagate the message of Imam al-Husayn, and to transform people and exchange them. Yes. Now, if they're using the martyrdom of Imam al-Husayn on Islam, Imam al-Husayn resorted to the sword, though. He fought to spread Islam. Whereas, we don't see anyone nowadays striving to establish an Islamic state other than the ones who are so-called Islamic state who actually want to establish a government. Now, we see that, you know, isn't something controversial right there? You know, we see that the ones who are actually wanting to serve Islam not establishing government, but at the ones who want to establish the government, are those who really care more about Islam? Well, let's take a look at the Prophet's approach. What approach did the Prophet use? First of all, he used these three methodologies. Yes. Then, he also used another approach. Yeah. Akhlaq, his manners. Azeem, yes. And if you were bad, tempered, ill-mannered, people would have ran away from you. Yeah. So, the Akhlaq of the Prophet was like a magnet that attracted people towards him. So, that was another approach. Yeah. The Prophet, sallallahu alayhi wa alayh, used the letters that he used to send to the emperors and the kings, the Persian king, the Roman Caesar. He wrote one to a king who used to be in Egypt and so on and so forth. So, he approached these letters as well. He sent them. This was in the days of Makkah, when he was in Makkah. Using this for 13 years as a strategy, then earned him some supporters. Yeah. Some historians say about, there were take 200 people believed in the Prophet, sallallahu alayhi wa alayh, over the course of the 13 years in Makkah. Yes. Then, he started sending ambassadors. So, he sent Ja'far Al-Tayyar, sallallahu alayhi alayh, to Ethiopia. He sent Mus'ab Ibn Umayr, sallallahu alayhi wa alayh, Rabbarullah Ta'ala alayh, to Medina. And they both did an excellent job, Najashi, the king of Ethiopia, became a Muslim and believed in the message of sallallahu alayhi wa alayh. Mus'ab Ibn Umayr did a phenomenal job in Medina where he worked with the people, the tribes of Al-Aus Al-Khazraj. He tried to unify them and he preached the Quran to them. And he was a young man. This is one of the actually examples we use of the youth and their important roles in the spreading of the message of Islam. In addition to Amir al-Mu'mineen, Ali ibn Abi Talib, sallallahu alayh, whom the Prophet sent him to Yemen. And again, he also propagated the message of Islam and so on and so forth. Yes. So you have these individuals. Then when the foundation was laid for the Prophet sallallahu alayhi wa alayh to migrate to Medina, there, the first time the Prophet sallallahu alayhi wa alayh used the sword, when the ayah was given to him in Surat Al-Hajj, Allah says beautifully, Othina li ladina yuqat taluna. Did not say yuqat iluna. Permission has been given to those. What's the difference? Permission has been given to those who have been fought against. Fought against. Not fighting. Othina li ladina yuqat taluna. Yuqat al. Mush. Yuqat iluna. So the line over the top? That's right. Othina permission has been given to those who have been fought against. In other words, those who have been attacked. Not those who are attacking. Not those who are fighting. So the Muslims were not the ones. Why make it so complicated? Anyone that wants to read the Quran is going to really follow that. This is the Arabic language, Quran and Arabic. The Quran is in the Arabic language. So people have to understand the Arabic language in order to really understand the essence of the Quran without it you can't. So here, the ayah is very clear that now this is the only ayah. The first ayah according to the historians and the interpreters of the Quran that this is the ayah that gave permission to the Muslims to engage in physical combat now. Before then, they did not have that permission. Now, they were fought against. They were oppressed. Othina li ladina yuqat taluna bi annahum zulimu. Zulimu. They've been oppressed. They've been fighting against. They've been attacked. Wa inna allaha ala nasrahim la qadir. And Allah is capable of making them victorious. And then, Allah says Those who have been kicked out of their house with no right other than them saying La ilaha illa Allah. They say they believe in Allah. And then Allah adds this to the ayah And if it weren't that Allah uses a group of people to defend the rights of others then we would find places of worship different places. Allah lists four places of worship. La huddim al-sawami'u. Sawami'u are the Jewish temples. Wa biya'un the Christian churches. La huddim al-sawami'u wa biya'un wa salawat. Salawat are general places of worship like temples, for example. Wa masajid and mosques where Allah is consistently remembered. So you see, when those people engage in combat they're not only defending Islam they are defending religion at large. Faith at large. They're defending the Jewish. They're defending the Christian. They're defending the non-believers. They're defending the Muslims. They're defending everybody. And just as a very simple example from today's world so that people can realize the context here. We find that those mu'minin who rose to defend against the Islamic states of today, those terrorist groups of today when they defended against them they did not just defend the followers of Ahlul Bayt, alayhi mus-salam or followers of the Muslim Islam only. They defended the Christians. They defended the Yazidis. They defended everybody. Shia, Sunni. Those people protected the churches that are there. They protected the mosques that are there. The places of worship of other faiths. They did not only defend. This is the essence of fighting because they were attacked. They were attacked by the terrorist group. These guys defended. Islam, same thing. The Prophet, sallallahu alayhi wa sallam, never raised his sword until he was attacked. And in fact, that's why we have a thought in some scholars' writings where they suggest that the Prophet, sallallahu alayhi wa alayhi and the concept of combat is only defensive in Islam. Only defensive. Is it true? Now, that's one thought among the Shia scholars. Some of the Shia thoughts. Now, if we take a look at the Prophet's combat, all of them were defensive. The Prophet never, sallallahu alayhi wa alayhi, initiated combat. Look at the first battle of Islam. What is the first battle in Islam? Badr. Badr. Where was it fought? Where is Badr? Badr is on the outskirts of Medina. Where did the Prophet stay in Medina? So he was attacked. The people of Mecca approached him and they were attacking him. Any country in the world, any sovereign country in the world when it's being attacked by an army doesn't it have the right to defend itself? The Prophet, sallallahu alayhi wa alayhi wa alayhi What's the second battle in Islam? Ahud. Where is Ahud? Near Medina. Near Medina, thank you. The battle of Al-Ahzab, Khandaq, in Medina. The Prophet was consistently being fought against, attacked by Allah's allies and therefore he has the right to defend himself. He has the right of every group. The other time the Prophet, sallallahu alayhi wa alayhi would engage in combat is when he engages in a peace treaty with a group of people and they violate the terms of the peace treaty just like the Kuffar of Mecca, the Quraish. For example, when they made the Surah of Hudaybiyah the peace treaty in Hudaybiyah in the year 6 after Hijrah and among the terms was they would not kill any Muslims. They would not attack and persecute any Muslims. However, a year later, Quraish violated the terms they arrested a group of Muslims who were peaceful they did not have any swords and they killed and executed all of them. As a consequence, the Prophet sallallahu alayhi wa alayhi said now Quraish has violated its terms of peace and therefore we need to defend ourselves. And he raised the army to go to Mecca. Now, when he arrived in Mecca in the year 8 after Hijrah the Prophet sallallahu alayhi used the slogan that today is the day of mercy. He said to the Meccans, lay down your weapon and we will forgive all of you. And indeed, that's exactly what he did. If the Prophet sallallahu alayhi wa alayhi were bloodthirsty, if he were a murderer as some people accuse him if he was seeking to spread his message through war why would he forgive the people who have been fighting against him for more than 20 years? And he let them all go. That famous statement of you are all forgiven. Which is also mentioned later on but we'll go into a short break and we'll be back very shortly. So, respective viewers do stay tuned for insha'Allah we'll go into a short break and we'll continue the misconceptions revolving around the preaching of Islam by Prophet Muhammad sallallahu alayhi wa alayhi wa sallam. Respected viewers, welcome back home. Insha'Allah enjoyed that short report but we are back with Dr. Sheikh Usama Al-Aqtar. Welcome back, Habibi. Thank you very much. Before the break, we were talking about Prophet Muhammad sallallahu alayhi wa alayhi wa sallam. In every fight or in every war he was involved in they were all in defense and the only way that, you know, if a treaty was broken or was violated the Prophet would fight. Now, in the Meccan, although there was no fight but the Prophet still went to them and tried to attack them. This is what they used. So, the intention of attacking was there. But the intention is not... They did violate. They did violate. Correct, yes. But the Prophet still went to them instead of being defensive. No, he was defensive. He never violated his terms of the treaty. They violated their terms of the treaty. In today's world... So, that would just break a war? Well, I mean, think about it. In today's world, if there is a treaty that's initiated between two groups and one group violates the terms of that treaty in such a disrespectful manner in such a violent manner then the other group has every right to defend itself against this violation. But what's... We see that in today's world and no one complains about this. Of course. So, same thing with the Prophet, when they arrested a group of Muslims and executed them this is an attack on Islam. It's an attack on the government and that government needs to protect its citizens to protect those who belong to it. And therefore, the Prophet, went and approached Mecca. However, look at his approach. A very peaceful approach. He did not kill a single person. And these were the same people who fought against him and tried to kill him and killed his uncle Al Hamza. And these people who have been fighting for more than 20 years against the Prophet. So, the concept of the sword being used to spread Islam is a fallacy. And if we look at some fair writers one of them like Jonas Pezzito. Professor Jonas Pezzito in some of his works has clearly indicated that the Muslims did not use the sword to spread their message. It was the manners of Rasulullah sallallahu alaihi waalaihi. It was the character of Rasulullah sallallahu alaihi waalaihi. It was the wisdom of Rasulullah sallallahu alaihi waalaihi that spread the message. And same thing if you take a look at Thomas Carlisle. Thomas Carlisle, a British writer who gave a series of lectures back in 1859 titled The Heroes. This series can be found online. And one of the series he names the hero is the Prophet Muhammad. Now he uses the Turkish spelling of the word. This is back in the 1800s during the Ottoman Empire. So the word and it's said Muhammad. They use Muhammad. But he says Muhammad the Prophet. And he considers him as a hero not because of his wars but because of the way that he managed to lead a nation of nomads, a group of people who are nomads and turn them into a civilization. So if we take a look at some historians, some writers, people who are fair in their assessment of history, none of them would accuse the Prophet sallallahu alaihi waalaihi of being bloodthirsty. Wara yadubillah. Wara yadubillah. Now Sheikh, a lot of people do claim and you just mentioned something that the Prophet did not spread Islam by the sword. Yet, we see the Prophet saying if it wasn't for the wealth of Khadija, the sword of Abu Talib and the faith of Abu Talib, there wouldn't be any Islam. Islam would not have spread. The sword being very important in that narration or that movement of the Holy Prophet. So we do find the sword or playing a very crucial role in that. So if it wasn't for the sword, Islam would have spread. Well, that's in a defensive role. Indeed, the sword of Ali ibn Abi Alayhi. But why not mention defensive though? Well, I mean if you take a look at the context though, like I said, you can take that hadith into perspective. When did Imam Ali fight with the Prophet sallallahu alaihi waalaihi? We just mentioned that the Prophet's wars were all defensive. Therefore, the sword of Imam Ali was in defense of Islam. Yes. Like I mentioned, if you take a look of all the wars of the Prophet sallallahu alaihi waalaihi, all were in defense. He was attacked, he defended. Or a violation was made of a treaty and again he defended. So the sword of Imam Ali was with him as he was defending. And hence, if it weren't for the sword of Imam Ali, yes, Imam Ali with his bravery, with his heroism, managed to spread the essence of Islam. Another thing though, people accuse Islam of. Yes. When they read some of the verses in the Qur'an and they claim that these verses propagate violence. Yeah, I was just about to mention that. When they say, for example, that find them and kill them wherever you find them. Yeah. Another ayah, it says, for example, people who fight against Allah and his messenger, they need to be sent in an exile and so on and so forth until it comes to the ayah where it says that they need to be cut with their right arm and their left leg or left arm and right leg. So we find like, my gosh, what kind of an execution is this? What is kind of, isn't this absolute. Savage? Savagery, capital punishment, et cetera, et cetera. So what is the response to this? In fact, one day I gave a lecture about this whole concept of violence in the Qur'an. Myth or reality. And the idea is when you take a look at these verses, they are talking specifically about combat. People who are constantly in combat against you, then you have the right to defend yourself. And those people who are in combat against you, you can go defend them, defend yourself and find them and try to fight against them. So that is the concept. With regards to the ayah, where Allah SWT says, you know, cut them, et cetera, et cetera, the reason for the narration of this ayah was that a group of individuals came to the Prophet SAW and they said, you know, we would like to become Muslims. We said, welcome to Islam. So they became Muslim. They stayed in Madinah for a few days and they started coughing. They started getting ill. They told the Prophet SAW, you know, I don't think this climate is really, you know, good for our health. Can we move somewhere else? So the Prophet SAW said, sure. He moved them to some, you know, rural area among a group of people who had some cattle, you know, camels, sheep, et cetera, et cetera. It was more like a natural scene, fresher air. These people stayed with those individuals. Those shepherds hosted them, took care of them, fed them, treated them like brothers. And then one day these guys who were being the guests, all of a sudden became greedy and they said, look at these guys. They have so many camels, so many sheep, so many sheep. So they one night executed the whole tribe and they stole everything. Now, when you have such a group of people who killed their hosts, who took care of them, fed them, and did such a massacre, what would be their response? I mean, in today's world, what would people do to something like this? To some group? Well, the law would take the required measures. But going back to the verses you mentioned, Sheikh Nasir, not too extreme though. When you're in combat, cut off your right and left leg. Look at the consequence, the sequence of the ayah. Those people may be exiled. They may be, for instance, they can be exiled, send them in exile, you inform in Al-Arab. Other disciplinary matters, the last of them is that capital. Why though? Why so extreme? Because Allah SWT in some cases puts a harsh punishment to deter people from committing the crime. That does not mean that this is what you need to do. And that's why the Prophet did not do it. So it's not the first resort? Absolutely. And the Prophet, did not do it. He did not execute them. He did not, for example, cut, et cetera, et cetera. Send them in exile. That's what the Prophet did, and therefore, it works when you send people into an exile to discipline them. Okay. That was a disciplinary measure that the Prophet SWT did. So sometimes the Qur'an may list a punishment that might be severe this to deter people from committing the crime. Yes. Now, a couple of days ago, I was reading an article online. It mentioned that when the Prophet captured the prisoners or captured the people after war, the warriors after war, after the war, he executed almost a thousand after better. And then when you go to read the Islamic point of view, he let them free. Yes, we don't have... No, who do you... Well, the Prophet never executed prisoners. He never executed prisoners. He always took care of them. In fact, in fact, in Islam, there were not even prisons at the time of the Prophet SWT. So prisoners were not even kept in prisons. So they were looked after. They were fed, taken care of by their hosts basically because there was no prison in Islam. And the Prophet, specifically in Badab, in fact, he turned to the prisoners and said, those of you who know how to read, if you can teach 10 people how to read and write, then it will set you free. So he used those prisoners in a positive way to educate the community, the Muslim community. And he would let them go free. So that's how the Prophet SWT dealt with prisoners. And we have more than one occasion when the people, for example, of Ta'i, a ta'i, you know, Hatim of Ta'i, the very famous his tribe, again, launched a war against the Prophet SWT. Oh, okay. The Prophet, SWT, sent an army to defend. Adi ibn Hatim of Ta'i, the son of Hatim of Ta'i ran away. However, Safana, the daughter of Hatim, the sister of Adi, so she was taken as a prisoner. You know, the Muslims won. They took her as a prisoner to Rasulullah SWT, where she met with the Prophet, SWT, and she said, Ya Rasulullah, my father used to honor the poor. He used to feed the hungry. He used to take care of the people. And the Prophet, SWT says, if your father were a Muslim, I would have said, may Allah's mercy be bestowed upon him. Indeed, your father was such a characteristic of a man. And he said, because of this, we will return everything back to you. All the goods that my Muslim fellow brothers have taken from you, they will send them back to you, and will set you all free to go back to your city or to your tribe. So she went back to her tribe, taking everything back with her. Yes. That's how he dealt with those people. And then Adi, her brother came and told her, how was it? What happened? Like how did that experience? You know, I managed to escape, but you guys were taken as prisoners. She told him, I thought that my father was the most generous person ever, I've ever seen until I met this man, Muhammad, SWT. His generosity, his kindness far exceeds anything that I've ever seen. And my suggestion is that you go and believe in him. And indeed, Adi went to the Prophet, SWT, and he believed in him. And he became a sincere Shia of Imam, SWT. And he lost two of his sons in the battle of Safin. He gets Muawiyah. Now, a lot of people also, they claim that if the message of Islam was so pure, then we see Islam deteriorating right now because Muslims are fighting their own Muslim fellow-mates. And that's one of the reasons that people hold back when it comes to converting to Islam and it comes to actually learning about Islam because they don't know what to learn. There's always so many views on just one aspect. You know, it's as simple as prayer. You pray to Allah SWT. There's like 50 ways that people can pray. So people are confused when it comes to Islam because even within Islam people are not, you know, they're not uniting with... Well, you see, the dispute that is happening between some of the Muslims, this is not universal amongst all Muslims. There are about two billion Muslims in the world today. We are here now in a Muslim country. We don't find people killing each other red in the city. But there are people killing each other in the city. No, there aren't. There aren't. However, what happens we see the following. There's a small fraction of Muslims who have misunderstood the religion of Islam and they're causing corruption. If you really look at the numbers, they may be, I don't know, I don't really have statistics, but I mean 100,000 to 100,000 people. Out of two billion, that's the number that you have. But it is these people who make the news. When you go to any nation, to any country, it is the people who make the news that give a perspective of what that country is like. Whenever you have, for example, look at Canada and I know you're Canadian, you love Canada and a few years ago, a hockey team the Vancouver Canucks lost the Stanley Cup so they were riots. The other riots that happened. They started burning police cars or whatever. Well, that made international headlines. When people look at this and say, oh, Canadians, they burn police cars. Is that really what they people do? An improper perspective of who Canadians are. They're very peaceful people. Yeah. And then I'm proud of Canadian myself. Alhamdulillah. So it's what makes the news that sometimes gives a false perspective of who the true people in Canada are or the people of that religion and so on and so forth. What we see in the world today, this deviation that is happening, it's such a minute number of people, but it is them who's making the news and hence we think that, you know, this is really what is happening across all of the Muslims. Yeah. But it's not. Yeah. It's not across all Muslims. Many Muslims are living coexisting in peace, helping each other, protecting one another. And again, the example of this militia group, Iraq, who defended the religious sanctity of the country. They respected everybody, Shia, Sunni, Muslim, non-Muslim, et cetera. So that is a demonstration of the unity of the people of Islam. Hopefully, insha'Allah, we do thank you very much for joining us tonight and talking about the misconceptions, clearing them up. So people can understand what really Islam is all about and how do we actually portray Islam or preach Islam. Now, we do have a couple of seconds left a minute or less than a minute. Just three tips for the people who are trying to understand Islam the proper way, but maybe they don't have the platform or the means to. Just three tips, quick tips. Well, first of all, we need to understand the Qur'an. Don't look at one part of the Qur'an. We need to look at it as a whole. Very important. So that's one thing very important. Islam is the message of peace. Yes. But we need to understand the context of these verses. Second, our characteristic and behavior is extremely important. Yes. That's what people first of all look at. The minute they see the religion of Islam. And that's what the prophet Sallallahu Alaihi Wasallam used to do. Third, is we need to really develop a proper understanding of our theology. Aqa'id such that we can have a strong belief into this beautiful religion. And this way we can spread it and propagate it to the others as well. Thank you very much for joining us tonight. Once again, respect to viewers. Thank you very much for joining us tonight. Hopefully, we can learn from people like Sheikh Usama Al-Atar how to actually spread the message of Islam in the most proper way with wisdom, good manners and argue with those in the best of ways. Thank you very much for joining us tonight. Wassalamu Alaikum Wa Rahmatullahi Wa Barakatuh.