 InshaAllah today's khutbah I'm going to talk about community and solidarity and say something about the significance of culture as well. Allah SWT says in the Qur'an, Surah Al-Imran, wa atasimu bi habidilahi jami'an walatafarraqu. He says, hold on to the habal of Allah SWT, the rope or the lifeline of Allah SWT, all of you and do not be divided amongst yourselves, walatafarraqu. And this is important. So the ulama say here that the habalullah, the exegits, some of the mufassirin in the Qur'an, they say this is the Kitabullah, this is the Qur'an that we should hold fast to the book of Allah SWT. Wa la tafarraqu, this means you are not allowed to join a firqah and there's a difference between a firqah and a madhab. A madhab is simply a school of thought, a methodology, a school of jurisprudential theory. So if we were to use an example from our context, we would say for example that two brothers, they want to study engineering, one of them goes to UCLA, one of them goes to UC Berkeley. At the end of the day, they still have a degree. They went to different schools, but both of them are still engineers. There's different foci or emphases in the different schools, but both of them are valid. So these are fine. The madhab are ways or methodologies within the hudud, the parameters of Allah SWT in which we understand the religion, nothing wrong with that whatsoever. But a firqah is a group that believes that they have the exclusive truth. They are exclusivists. They're not inclusivists. That they have the truth and everyone else is a kathar. They make a taqfir, they pronounce anathemas on other types of believers. So this is very important for us to understand the difference between ikhtilaf and khilaf, that there's two types of difference of opinion. And ikhtilaf, which is on the eighth verbal form, this is something that is defined as scholarly difference of opinion. And this is inevitable amongst the ulama. And there's actually a hadith of the Prophet, sallallahu alayhi wa sallam, which says that ikhtilaf bayna al ulama, that this type of scholarly difference of opinion amongst the scholars, is actually a mercy from Allah SWT. It's actually a mercy. Somebody asked one of my teachers, why are there four schools of thought? Why are there four madhahib, but not just one, at least four? And he said, because Allah SWT wanted to give us more of his mercy, and he said, what do you mean by that? He said, Allah SWT, he gave us more of the sunnah, more of the normative practices of the Prophet, sallallahu alayhi wa sallam, that these four a'imma have codified in their schools of thought. Difference of opinion is inevitable. So this is called ikhtilaf. And the ulama, when they had difference of opinion, they had amazing adab when they would talk about these issues. Imam al-Dahabi, for example, rakhimahullahu ta'ala, he had difference of opinion with Imam Abu Hamad al-Ghazali, but when Imam al-Dahabi, when he writes about al-Ghazali, he says, yes, we have a difference of opinion, and Allah SWT knows best, but where are the likes of Abu Hamad al-Ghazali today? Why don't we have scholars like him today? So even though he had a difference of opinion, he has great respect for the scholar that Abu Hamad al-Ghazali was. This is the comportment, this is the adab, this is the decorum that the ulama had. This is ikhtilaf, but khilaf is something that is not good. Ikhtilaf is difference of opinion amongst the laity who don't have requisite knowledge. So Allah SWT says, fad yahdaril ladin yukhalifuna an amrihi, an tuseebuhum fitnah, aw yuseebuhum aadabun azeem. Allah SWT says with regards to the Prophet SAW, those who are going against him, they're mukhalifun that go against the order of the Prophet SAW, let them be forewarned of a fitnah, a tribulation that will descend upon them or a painful torment. So Imam Malik Ibn Anas for example, he considered a jidal which is debate amongst the awam, the laity, he considered this to be haram because they don't have their requisite knowledge and they're hindering people from the path of Allah SWT. Once he was sitting in a gathering, some of his students they began to argue. He stood up and he shook his jubba and he said, you all are war and he left the majlis. This was his opinion. Nowadays, we go to universities and we find students in the MSA sitting around and debating with one another, debating salafi ash'ari or maturidi hanafi, this type of debate. This is haram according to many of the ulama to do that because we don't have the requisite knowledge to do that. That doesn't mean we educate ourselves. That doesn't mean we don't educate ourselves. Of course we educate ourselves but we have to have that comportment that scholars had between themselves when they had difference of opinion and leave it for Allah SWT. This deen is a vast religion. It's a vast religion. There's many differences of opinion within the religion that are within the khudud or the parameters of Allah SWT. But it seems like every so often somebody who has no training whatsoever wants to stand up and give a fatwa and this is something that is a disease of our age. Imam Suyuti mentions that the Sahaba, obviously the khayrun nasqarni, the best generation or the Sahaba, only seven of them gave fatwa, seven of the Sahaba. Those who had such close personal contact with the Prophet sallallahu alayhi wa sallam, the kulal muqtirun, only seven of them. Imam Suyuti relates that once a man came to one of them and said, give me a fatwa and this Sahabi was so reluctant to give him a fatwa because to put himself in that position of authority. They were too humble for that. So he said go to so and so. So this man went to so and so. And then this other companion, he said go to so and so. And this worked all the way around back to the original Sahabi because they were so reluctant to express their opinions when it came to the deen of Allah SWT. So Allah SWT says, wa atasimu bi habidullahi jami'an. Hold on tight to this lifeline of Allah SWT and this again according to the vast majority of the exegents refers to the Kitabullah. The Kitabullah based on another hadith, haditha qalain which is the mutawat al hadith. The Prophet sallallahu alayhi wa sallam, he said hold fast to two things. The first one is Kitabullah, hablun mandudun minas samayi ila al-arth. This is your lifeline that extends down from the heavens to the earth. Wa atasimu bi habidullahi jami'an walata farraqu. Hold on tight to the, to the, to the have irtisam to the book of Allah and do not join a firqa. Don't be divided. Don't be sectarians. Wa thkurun ni'matullahi alaykum idhkuntum a'adaan. And remember the favors of Allah SWT upon you. When you were enemies fa allafa bayna quloobikum. And he made ta'leef. He brought your hearts together in love fa asbahtum bin ni'matihi ikhwana. You became brethren by his mercy, bin ni'matihi ikhwana. And interesting here, the ulama say that this ni'ma that is mentioned, this is a reference to the Prophet Muhammad sallallahu alayhi wa la alihi wa sallam, because he is a ni'matul irtima. He is the greatest ni'ma. So here Allah SWT in this one verse, he tells us that unity in creed is based on the Quran. This is our essential aspect and unity, our relational unity in love is based on adherence to the sunnah of the Prophet sallallahu alayhi wa la alihi wa sallam. The one who brought hearts together, he would convert hearts. This is one of the greatest miracles of the Prophet sallallahu alayhi wa la alihi wa sallam. And this is why he was charged with being a sahir. They thought he was a sorcerer at the Darun Nidwa when they decided, you know, what should we call him? They said, let's call him a Sha'ir. He's a poet. They said, no, he doesn't compose poetry. They said, let's call him a qathb, a liar. And they said, no, that's not going to fly either, because we call him a sadaq al ameen. And if we say now he's a liar, that makes us look bad. So they said, let's call him a sahir. You know, al walid ibn Mughairah, this was his recommendation. They said, why is he a sahir? Because they said that he has the uncanny ability to divide families, right? So that's all they saw, because this was early in the Meccan period. But in reality, the Prophet sallallahu alayhi wa la alihi wa sallam, he brings people together and he changes hearts and this deen is transformative. Amr ibn al-aas, who was a companion of the Prophet sallallahu alayhi wa la alihi wa la alihi, but he did not convert until much later in the Medinan period. He says that once he came to the Prophet sallallahu alayhi wa la alihi, after he became Muslim and he said the Prophet showed him so much love and so much ihsan and so much mahabah and so much care that Amr ibn al-aas thought to himself, I'm the most beloved person to the Prophet sallallahu alayhi wa la alihi wa la alihi and that was just the way the Prophet dealt with people. He treated people like they were the most beloved person. So this is what Amr ibn al-aas thought. He was a new Muslim, right? And he had so much attention from the Prophet sallallahu alayhi wa la alihi wa la alihi wa la alihi that this thought occurred to him that I'm the most beloved. So he came to the Prophet sallallahu alayhi wa la alihi one day, he said, Ya Rasulallah, ayyuh nas ahabbu ilayk. Who do you love the most? And he expected the Prophet say, oh it's you, isn't it obvious? Look how I'm treating you. And the Prophet said, Aisha. He said his wife, Aisha, radiallahu ta'ala anha, Ummul Mu'mineen. Subhanallah, this is something we should think about. He mentioned his wife. So then Amr ibn al-aas, he said, min al-rijal from the men and the Prophet sallallahu alayhi wa la alihi said, Abu Ha, her father, Abu Bakr al-Siddiq. And notice he said, Abu Ha, right? Her father, again a reference to Aisha, radiallahu ta'ala anha. And then he said, thumma man qala Rasulullah Omar. And then Amr said, fahad al-rijalan. And then he named a few other men, meaning I wasn't one of the men. But this is how the Prophet sallallahu alayhi wa la alihi said that made him feel that he was the most beloved person. He brought the hearts together. Amr ibn al-aas, he said on his deathbed to his son Abdullah. He said, oh my son, ya Buneiya, oh my dear son. There was a time when I hated the Prophet sallallahu alayhi wa la alihi so much that I fought against him in many military expeditions. And there came a time when I loved him so much I couldn't even look at him in his eyes because I was awestruck by him. And if you ask me today to describe the physical appearance of the Prophet sallallahu alayhi wa la alihi I couldn't even tell you because I don't remember after I became Muslim, I couldn't even look at his face. This is a transformative power of the religion and of the sunnah and of the character of the akhlaq of the Holy Prophet sallallahu alayhi wa la alihi And I've seen this transformative power in many of our youth. I was in a halaka one time and these two brothers were there, former gang members. One of them was from Middle Eastern descent. One of them was from Asian descent. And they were about the same age and they were talking about the ayam al-jahliyah and they were laughing about it. And one of them said, I remember I was sitting in my high school lunch room. Another student came up behind me and slapped me in the back of a head. Another student from a rival gang slapped me in the back of a head with a lunch tray. And then when he said that this other brother, he said, what was the name of your high school? And he said the name of the high school and he said, that's the name of my high school. In fact, I'm the brother who hit you on the head. This is incredible. They're sitting in the same halaka, right? So that was me. And then they looked at each other and I thought they were going to fight. It's that look, it was a tense look. And then they started laughing hysterically and they started hugging and kissing each other and saying supanallah, look how stupid we used to be and look what the Dean did for us. This is a transformative power of the religion. We have to understand this. We take it for granted. That's why it's taken from us and it's given to other people. And this is the promise of Allah subhanahu wa ta'ala. And part of the problem is we divide ourselves over race and color and culture. I'll tell you a true story from another community, very disturbing story. There were two college students, university students, two Muslims, a brother and a sister, brother and Dean and sister and Dean. They weren't related. The brother was African-American convert. The sister was from a South Asian descent. And the brother came to the sister's house to propose marriage and the sister was willing to do that. And these were beautiful practicing intelligent Muslims. So he goes to the house and the father opens the door and slams the door in his face, takes one look at the brother and slams the door in his face. Why? So he's the wrong color. This must be a Muslim household, right? And then he had an emergency must-jit meeting in his house. The board of directors came to his house and they said we have to start a new must-jit to keep these people out of our must-jits. This is happening, this happened last year in a community in America, this type of jahiliya. You know, one time a Sahabi said something to Sayyidina Bilal that was racially offensive, right? And this is one of the great reasons Sayyidina Bilal became Muslim. This is one of the reasons he became Muslim because the Prophet, sallallahu alayhi wa sallam, said, Lasta bi khayrin min ahmar wa la aswad Inna ka lasta bi khayrin min ahmar wa la aswad ila antaf doolahu bi taqwa or kamaqala You are not better than the red or the black. And by red here, they mean the white. You're not better, he's talking to the Arabs. You're not better than the white man or the black man except that you excel him in taqwa. This is the measuring stick. This is the barometer. It's taqwa. Inakramakum and allahi atqaakum the best amongst you are those who are best in taqwa. And the Prophet, sallallahu alayhi wa sallam, he said, I am the best of you in taqwa, right? So this is one of the reasons why Sayyidina Bilal actually became Muslim for this reason that Islam has this uniting factor in this other Sahabi because the Sahaba are not ma'asum, he made a mistake. He said something about him that was racially offensive. Sayyidina Bilal, he told the Prophet, sallallahu alayhi wa sallam and the Prophet said, this is jahliyah. This harkens back to days of ignorance. So this other Sahabi, he heard about that. He came to Sayyidina Bilal, crawling on his hands and knees. He laid down on the ground and he said, Ya Bilal, just go ahead and step on my neck. This is how I'm going to atone for what I said to you. Just step on my neck, right? Teach me humility. And Sayyidina Bilal said, no, that's okay. I'm not going to do that. I forgive you. These were Sahaba, right? The Dean was the most important thing to them. They did not divide themselves over these types of things. I looked for a must-it one time and I found this place called the Afghan Islamic Center. He said, why is it called the Afghan Islamic Center? And I felt, what if I go there? Because I'm not Afghan. And they say, hey, are you Afghan? It's going to make me feel uncomfortable. I imagine a convert trying to go to this place. And sure enough, when I went there, the first thing they said to me was not, hey, as-salamu alaikum, ahlan wa sahlan, or chitur hasti, or sing-a-a, nothing like that. It's, who's your father? But what's the name of your father? So why do you want to know that? Are you Afghan? No, I thought this was a masjid. Inna masajidilillah. The masajid are for Allah subhanahu wa ta'ala, right? It's a very basic concept. But we have this ingrained. You know, we bring this baggage from overseas into this country. I mean, it just doesn't, it doesn't fly. One time I was in a masjid and I gave a talk and this brother came up to me because he saw my daughter, who was very young, a child, very young, she was six, seven years old. My daughter ran up to me and she jumped, she gave me a hug and she was kissing my face. His brother approached me and said, you know, if my father would have seen you kiss your daughter, he would have condemned you. He would have condemned you. I said, why? Back in the motherland, we don't even look at our daughters. We don't even look at them. And if we don't, if we have daughters, we dress them up like little boys because they're a sense of shame for us. Yeah, this is what he was telling me. And then people ask us, how many kids do you have? We only tell them we have boys. If I have three girls and no sons, I say I don't have any kids, not yet. So that's interesting. Are you Muslim? So yeah, of course we're Muslim. Wow, because when the Prophet, peace be upon him, was sitting in the Majlis and Fatima Zahra entered into the room when she was very small. He would stand up and kiss her hands on her forehead. The Prophet, peace be upon him, he'd kiss his daughter's hands and on her forehead. This is the Sunnah of the Messenger, peace be upon him, and upon him, peace be upon him. There was an incident that happened recently. A woman, old woman, she came into the mustard. She was crying, weeping. She was completely hysterical. And the other sisters, this happened just a few weeks ago in another community. The sister said, what happened? She said, oh, my daughter-in-law, what happened? She died? She had a girl. She had a girl, right? She said, well, that's why you're crying, yeah. She had a girl. Turns out her daughter-in-law, after she gave birth to a girl, she started slapping herself in the head. She's wearing hijab. This is a hospital in America. The nurses are going, what is this person doing? They had to physically restrain her. She's wearing her hijab, she just gave birth and she's slapping herself in the head. Whoa unto me, whoa unto me, Allah, why, why, why? This is a kind of jahali and we're dealing with in our community. It's even worse than this. I can't even go into details. Allah subhanahu wa ta'ala addresses this in the Qur'an. He said, what kind of man has faced darkens with grief because news of a female is brought to him? And then he meditates. A yumsiku ala honan am yadusuhu fit-turaab, ala sa'ama yahkumun. Shall I retain this news with shame or shall I just bury it in the dust? Should I bury my daughter in the dust? What an evil decision to make. Wa idhaal ma'ooda tu su'ilat bi ayyidam bin qutilat. Allah subhanahu wa ta'ala says on that day, when there's a restoration of true values, the little girl that was buried alive is going to be asked, why were you killed? Why were you aborted? Why were you buried under the sand? Sayyidina Omar says, there's two things from the jahali period that I remember, one of them makes me laugh, one of them makes me cry. The thing that makes me laugh is that when I was a non-Muslim, I went on a journey and I took a date, I took a date and I said, this is my God. And I put it in my pocket and I started journeying. And then I got hungry, I took my God out and I ate it. One thing that made me cry is that my wife gave birth to a girl, I buried her in the sand. And as I was burying her, she brushed my beard with her hand. And even when Sayyidina Omar was Khalifa towards the end of his life, every single time he would remember this, he would start to weep. Because he didn't want to do it, that was the culture of the day. So culture can be a very, very, very challenging aspect of our lives. There's a brother who, this is quite common unfortunately in our community, we're not immune to these things, spousal abuse. His brother was beaten, his wife and kids bruising them, battering them. So he said to the brother, you know, why are you doing this? He said, you know, that's how I was raised, that's my culture. That's what happened to me, that's what happened to my siblings. Well, so if that's part of your culture, then that part of your culture is complete garbage. And you need to leave it, right? It's complete garbage. Islam does not call to the orph, it doesn't call to the culture, it calls to the ma'roof, right? And if the orph contradicts the ma'roof, you always give precedence to the ma'roof. It's very, very simple. So in your culture, if it's part of your culture that men wear certain types of hats, okay, that doesn't contradict the teachings of our religion. So you can do that. If in your culture, people eat a certain type of food, no problem. If in your culture, people ride bikes and don't ride in cars, no problem. But if in your culture, it says to beat women and children and bruise them or to oppress people or to steal things, that type of thing, be racist, then we reject that part of the culture. We completely reject it. We don't sort of Islamize it because that's what we used to do in other places in the world. So that's what we're going to do here. That's not the sunnah of the Prophet, Sallallahu Alaihi Wasallam. So three types of sunnah, and this is important, three types of sunnah. The first type is called sunnah-tul-muakkadah, right? Emphasize type of sunnah. And according to the jurists, this is the type of sunnah, for example, praying the four rak'a before salat al-duhur, the fard, right? Wearing a kufi for the Hanafis in prayer is sunnah-tul-muakkadah. If you do them, there's reward. If you don't do them, you're not punished, but it can be blameworthy. So we should try to implement sunnah-tul-muakkadah. The second type of sunnah is called recommended mandub, also known as mustahab or nafila, ghayr-muakadah, right? This is complete extra credit. If you do them, it's good. If you don't do them, no problem. La bas-alek, no problem, right? The third type is called za'a'id, sunnah-za'a'id. This is actually trying to emulate the Prophet, Sallallahu Alaihi Wasallam in something of his cultural aspect, right? And this is done out of love for the Prophet, Sallallahu Alaihi Wasallam. For example, you wanting to dress like the Prophet, Sallallahu Alaihi Wasallam. You want to wear the same clothes he had. No problem, this is out of love. If it's out of love, no problem, you can do that. And that's a good thing. Eating the same types of foods as the Prophet, Sallallahu Alaihi Wasallam. One time, Anas Ibn Malik, he went to a dinner party with the Prophet, Sallallahu Alaihi Wasallam and a bowl of pumpkin went by. And Anas, he said, no, I don't like pumpkin. Keep passing it. Then he looked and he saw the Prophet took a piece of pumpkin. So Anas said, bring it back. So he took the piece of pumpkin. Mm, I love pumpkin. Why? Because he wants to emulate the Prophet, Sallallahu Alaihi Wasallam, right? But the problem here is sometimes we get things backwards. And we raise the Zalait over the Muakkada, right? So we look good. Everything on the outside is good. But then we're frowning in people's faces. We have bad attitudes. We're being disrespectful towards our mothers. Like this one brother, he came to the Masjid, he came to the Halakka. And I said, oh, I thought you couldn't come to the Halakka. He said, no, I snuck out. He said, what do you mean? My mom said, I couldn't go. So I yelled at her, it scared her. I went to my room, then I snuck out. So Sallallahu Alaihi Wasallam, you're coming to a Halakka which is totally optional. And how did you do it? By showing filial or calcuttrance, by being disrespectful to your mother, which is haram, right? So we have to get our priorities straight. With respect to our cultures, we have to understand that parts of culture, there are aspects of culture that are detrimental to the deen. With respect to emulating the Prophet, Sallallahu Alaihi Wasallam, we have to understand that the farah, it is central, then the sunnah, right? These two have to be implemented. That the Prophet Sallallahu Alaihi Wasallam was sent to perfect character. This takes precedence. Inna ma burith yuli utammima makarima nakhlaa. I was only sent to perfect character, right? We have to work on our character, work on our ethics. The prophetic ethics are more important than the dress code of the Prophet Sallallahu Alaihi Wasallam. The dress code is important. There's no doubt about it. And people are moved out of love to emulate him. That's beautiful. But when we have our priorities, a topsy-turvy that becomes problematic and we hinder people from the path of Allah SWT. So I'm involved with a lot of youth and there's a faith crisis amongst many of the youth. Many of the youth are du'a-chain. They have two faces and the parents have no idea. We see them in the masjid, these youth, they make wudu, they pray, they look like they have khushur, they listen to the Qur'an, they read the Qur'an, then they go to school around the internet and they're atheist. They don't even believe in God. They're actually arguing against the Qur'an on the computer. In the masjid, they're reading a mushaf. In the chat room, they're arguing against the Qur'an. This is very, very common. Why is this happening? Why is there a faith crisis? Well, there's many reasons why. The youth have intellectual curiosity. I met a brother from Afghanistan who's a Christian pastor, Afghan Christian, this is a big oxymoron. When I think of Afghanistan, I think of Islam. Afghan Christian, it's like saying four-sided triangle. It doesn't make any sense, jumbo shrimp. It doesn't make any sense. So why did you become a Christian? He said, well, there's Christian students at my college and they were telling me certain things and I tried to rebut them. I said, well, have you studied Islam in detail? He said, I went to Sunday school when I was a kid. So your Sunday school, he said, what about those Christian guys that were trying to convert you? He said, some of them are seminarians, meaning they have master's degrees in divinity. They're sons and daughters of priests and pastors. And your Sunday school education is supposed to help you in that regard, right? So this is a problem with our youth. Our youth, they don't have substantive knowledge, deep analytical knowledge, know how to interpret certain things, to put things in perspective. Many of them are in what I call in this Scooby-Doo Islam, Scooby-Doo Islam. Islam is a bunch of gin and ghost stories. That's all it is. His brother came up to me one time and said, I have a very important question for you. Very important, very private question. I said, yes, how do I catch a gin? But this is your very important question? Yeah, I said, brother, do you play fudger? No. Okay, why don't you start with fudger and then we'll talk about gin in a few years, in short. All right. But the same brother, he talks about computer engineering like he's Bill Gates. Very precise, very technical, very articulate when it comes to some dunwai, dunwai, some worldly thing, dunwai thing. But when it comes to the dean, gin story, Scooby-Doo religion, this type of thing. Why? Because they don't take the time to study the dean. The dean is not a simple thing. If you go to, it's simply, it's a religion that everyone can grasp at some level. That's true. But in this context, we're being challenged, right? Like my parents and back home in the mother countries, there was no internet, they didn't meet atheists, right? Everyone was Muslim. The questions were regarding orthopraxis. They're fitly issues. Like, you know, how do I pray? What happens if this happened? What if I'm fasting and I vomit and these types of things? These were the issues of the day in that generation, right? But nowadays, the youth in this generation, it's not orthopraxis, it's orthodoxy. The question is not what is Islam? Or how do I practice? Why Islam is the question now? Why? Is there a God? This is a question our brother asked his parents one time. Is there, how do you know there's Allah? His father said to him, Astaghfirullah, go make wudu and pray and Allah will reveal the answer to you. You can't even give this kid an answer. Why? Give some evidence. This is how he's geared. He's American. He's westernized. He lives in the Occident, not in the Orient. This is how he's been socialized into thinking about aqida, creed, orthodoxy. Why should I believe? He's going online and listening to Christopher Hitchens and Richard Dawkins, right? These scholars that teach at Cambridge and Oxford that are anti-Muslim, not even atheists, they're anti-theist. Like one of them said, there is no God and I hate him. They're listening to these types of people. Talk about God, talk about Islam, right? And they go to their father. He says this and this, what do I do? Go make wudu, go make wudu. What does that continue? Go make wudu, don't worry about it. Don't ask these questions, right? Because that's how he was taught when he was back home but that doesn't work. There's intellectual curiosity. They want more substantive answers. And then we have another crisis. And we'll end with this, inshallah, at the right of time. There are some youth who rise above this type of discourse and they engage in deep study and they want to be good Muslims. They have high himmah, spiritual ambition. And then they go to their father. The sister goes to her father and says, I want to wear hijab. And he says, no, you're not allowed to wear hijab. Sorry, you can't do that. He says, no, but it's father Dayeen. I want to wear hijab. And the father says to her, I will answer Allah on that day. I'll take it up with God on the Yom Al-Qiyamah. This is the answer they came from her father. Maqala ladina kafirul ladina amanu It tabi'u sabi'ilana wal na'bin khatayakum It mentioned in the Quran, Surah Al-Qaboot, that the unbelievers, they say to the believers, follow our way, we'll take your sins. Don't worry about it. We'll vicariously atone for you, this Christianity. What are you talking about? I'll answer Allah. You're going to answer Allah on the day when everyone is terrified on that day? You're going to answer for your daughter? Right? You're going to run from your daughter. Ya Ahi. You're going to run. Flee, flee. You're going to flee from you. Or you get this brother who wanted to study. It is very common. This just happened. His brother wanted to study when he was in high school. He wanted to study the Dean. He's junior in high school. So he went to his parents. His parents said, no, you cannot study the Dean, not even a little bit. You have to go get your master's degree first. Seven years later, the brother gets his master's degree. His parents call me. So you remember that brother a few years ago who wanted to say, yeah, he's an atheist. What do we do about our son now? He said, well, seven years ago, you told him to go get his master's degree. He probably went to some university and listened to these secular professors, talked about Islam in a derogatory way. You should have let him study a little bit back then. I can't do anything for you now. I can talk to him. When we talk to him, he's gone. You know, it's gonna be very difficult. So we have to be balanced people. We have to be balanced people. We have to think about our communities. We have to support the communities. The first thing the Prophet Sallallahu Alaihi Wasallam did in Medina after he took a census of the city because he wanted to know who he was dealing with was that he built a masjid. And the masjid isn't simply a place of sajdah even though that's linguistically what it means. It was a community center. The masjid was a community center where the youth could go and they can ask questions and they can learn. And this is very, very important that we support these types of places, right? Because the youth have answers and if they don't get them here, don't think they're not getting them from somewhere else. The ulamas say you're in one of two states. Either you're calling people towards something or you're being called to something. That's it. Either you're calling people towards something or you're being called to something. So these are just some things to think about. I'm going to say these words and I'll wait for you to hear them. And I'll wait for you to hear them. He's the one who's forgiven me.