Tafseer Surat AlSaba #03
Channel: Adnan Rajeh
Series: Adnan Rajeh - Tafseer Surat AlSaba
File Size: 56.09MB
Episode Transcript ©
Transcripts are auto-generated and thus will be be inaccurate and at times crude. We are considering building a system to allow volunteers to edit transcripts in a controlled system. No part of this transcript may be copied or referenced or transmitted in any way whatsoever.
Allah subhanaw taala himself is easier said than done. And what these students do from Lhasa, it just looks at the concept of submission from every possible angle just looks at all the different angles that you can that you're required to submit to Allah subhanaw taala through, and it studies it and and I believe enough, I think it's an important part or chunk of the Quran to learn, because submission at the end is what the what Islam actually means the only the word that
makes us unique, or the word that stands out in terms of who we are as as a faith is the concept of submission. It's not Islam is not peace. I only like to play that card because we're scared, but it's not peace, its submission is the fact that you don't argue with Allah subhanaw taala you argue with everyone else, but not Allah subhanaw taala everyone else is subject to a comeback. It's subject to criticism, to critiquing what they said, you think about it, you go through it, and then you choose if you like it or not, and you may be a part of a human. And that's how you're supposed to live your life, except when Allah subhanaw taala says something, that's where it all, that's when
you give up, you give up your free will, to His will. And you're gonna see how this is not easy, easily done. So so the first student is cluster talked about the concept of submission. And it looked at it when it was specifically hard to submit, when it is specifically and especially difficult to do so. And again, when it's physically hard to do so like the Bible of atheism, or it's financially hard to do. So looking at the example of the Prophet Prophet last name his wife, or his socially hard to do so when the prophets like Selim had to tell people that he's going to marry Zane, of the ex wife of z, which is, which was a social nightmare for him sort of lies, and proved
to be so when he actually did it, they use that against him all for the rest of his life, or when it's psychologically difficult, difficult to do so, etc. And so that's what's the longest of all this was have a user and it goes through all those different that's 20. Because it's all it's easy just to say it, but then you're putting into position where you need to submit to the will of Allah subhanaw taala. And it's hard and it's uncomfortable, and you don't want to do it. And deep inside you wish you didn't have to, but will you still or will you not or you'll find a way out. That's that's where your your Islam actually shows now looks at the same concept. It just looks at it from
a different angle altogether. It looks at it from a social angle, from a community based angle, that community submit to Allah subhanaw taala as well. And their success will be based on the fact that they did submit to Allah subhanaw taala or not, is it exclusively based on that? No, it's not exclusively based on that. It's just the Quranic way of looking at things that in order for a society that has all the components that will allow it to thrive, so it has equity, and it has justice, and it has free, it has freedom of speech and freedom of thought, and it has, has all these and it has science and has knowledge and it has all the components and constituents that will allow
it to thrive, with the Quran and things that it needs in the submission. It needs faith without religion is not going to go file it will make it but it won't go far it will fall, you need faith. Faith is a part of thriving. Faith is another component that allows societies or communities to thrive. And that is
that is a way of looking at societies or communities or civilizations that NGOs magazine goes against, but it just doesn't. It's not how social sociologists look at it today. If you're studying sociology or psychology, that's not really what they look at, it's not something that they're interested in, there are different they look at, they look at the common values that a society will share. And that's all nice because at the end of the day, as humans, we share common values we believe in freedom we believe in justice all that No one denies that you could take that away your society is not going to thrive regardless of how much faith it has. It doesn't matter these are the
these are the common sense necessities of any society to thrive is the Huracan isn't need and it needs to needs to have faith and it needs to do it for the sake of Allah subhanaw taala that's why the example you were given within Switzerland so far is example of dough dolly SlMs three men at least to give it gave us an example of a civilization that did thrive and thrive based on based on faith and HUD continuity. That's why dude answering that we both talked about here because it continued to go so to go through and they had knowledge and they had industry and they had
the indie produce things they weren't just they were just buying they were just consuming, but with all that Coumarins cannot because we're screwed. Or sorry. We have
chakra luckily illuminated Yeah, chakra Oh,
followers of dough would act with the intention of showing gratitude to Allah subhana wa Tada and that is why they thrived. And the example of the jinn in this in this story as something that darkness or a man had under their control, that concept of of superstition, all the value that we don't know how to deal with in our societies today and it runs our lives, It rules the way that we think and the way that we were very responsive to it and reacting to it. On the other hand, I wouldn't recommend it. It is something that they use that was under their control. And that's and that shows you how societies thriving societies don't submit to superstar
issue they don't submit to issues of right that they can't prove that they can't actually treat or deal with. They don't use issues of vibe to hold them back from achieving use issues of vibe to cause them not to be able to move forward. They don't use unions that haven't. I know the antecedent these stuff to cause them to be stuck in a place where they don't know how to assign blame. They don't know how to improve their mistakes, and
they don't know how to move forward, because there's a whole chunk of their life that is unexplained and how there's no way you have no way to actually deal with that is going to stay there just affecting you negatively for the rest of your life. When you look at doubt, and today, man's example here it was they worked for them. The Djinn were under the mercy of that wouldn't say man, I think it was very symbolic. And it has a very important Yaniv
indication in the way that we're going to look at it. Now the second example is going to be the opposite is going to be a group called sub. Now they exist that those three men of course, they were in Jerusalem, during the story and at the same time, and this is why this these two stories come together a lot in the Quran, especially here in this example of societies that need to submit to Allah subhanaw instrument they submitted to Allah, even though they were extremely, extremely powerful, even though they controlled more than any other society in history ever did. But they did it for the sake of Allah subhana wa, tada. Rahman who thought he had the chakra, that's what they
did, they use it for the for good. And they used it for good for the sake of Allah subhanaw taala in showing gratitude and showing Allah subhanaw taala that they're thankful for what he has offered than what, what he has allowed them to achieve. Same time on the other side of the map, maybe not the whole map, but the Middle Eastern Peninsula map down to the south, in a place between Santa Ana and held remote in Yemen. So you can go to the map today and look at how the remote is on somewhere between there's an area called motive, I believe is still called about it today, the whole area, there's not a city, but the whole area called Mehriban. In that area, there was a civilization that
also stood that was called the civilization of Saba, or what is known Chiba, if you can go and you will find it on Wikipedia, if you want to learn a bit more about it. The details of the historical details aren't really important to me, in terms of the context of the sutra and the story. What's more important is the comparison, Allah subhanaw taala make a comparison between how Buddha's Raman functioned and how seven is going to function. What is in common between them both, is that they both have the components, they both had the components of a thriving society, they both they both had equity, they both had justice, they both have Social Security, they both had a thriving
industry, whether agriculture or industrial, they just they were very, they were powerful. So Saba, just like they wouldn't say man, both had power, separate was not weak. And this is what's going to be explained immediately at the beginning of the sewer, that they actually were given a lot, they had a lot of provision, they were rich, you're rich society, but they weren't going to go very far. And the reason is going to be something that is missing. Understood, there's gonna be something that's missing for them that wasn't missing for who they meant.
And this is the perfect example, for us to learn from as Muslim societies and communities all around the globe. We our countries do not lack provision, they don't lack resources, we probably have the most resources of everything on the planet. We are very rich countries, when you look into the woods, in the woods inside the ground, and very rich into terms in terms of the populations that we have in the in the youthfulness that we have within our populations, however, we don't make it and the reason that we don't make it is because there are certain things that are missing. The things that are missing the Quran, he is not talking about. Because the Quran, he looks at them as being
things that are common sense that are given, of course, the society that that is corrupted. Of course, a society that is filled with oppression, and filled with nepotism, and filled with transgression against its own people is not going to thrive. It doesn't matter how much Eman it has in it, it really doesn't matter, that's not gonna make a difference. Because you are missing the basic needs, the basic necessities of a society to thrive, you just it's not going to work. And that just that's pretty much child that is not that is not the it's not treated properly at home, that doesn't get a good meal that doesn't get a good night's sleep, you can't expect him to function to
perform at school, you cannot expect him to form at school, no matter how much you try and study different methods of teaching this child he will not learn or she will not learn because there are certain necessities that don't exist. If he's not eating properly, sleeping properly does not It's not being cared for at home properly, he's not going to learn. So if you focus your time trying to fix the methods of teaching for this child, you're gonna waste a whole lot of time, a whole lot of money and a whole lot of resources and really not get very far because the actual problem is in a different place that you refuse to look at. And this is just an example that I wanted to kind of
bring up in terms of how we look at things. So when the Quran talks about faith here and Iman, and how you need to use that to help a society thrive. What was the message is is that you will build your civilization on Iman you know one of your one of the pillars of your civilization, civilization and society what's gonna allow you to thrive and to rise is going to be the fuel of iman use it use it for telomere use it to help you thrive and stand up, but it's not looking into the
other components because those are common sense components they have to be there doesn't have to have a talk about it but it does talk about it just to make to make this even more clear to her on does talk about it did it when it talked about that with that instead I'm just to kind of refresh your memory, did it not talk about the five? Yeah, god oh we ma who will play so there was a general everything was was contributing with Joe dice and even the mountains even the other creatures, did he not
another Hadid he was given the ability to manipulate, to manipulate iron and to make blade meals, he had an end he he was able to improve warfare for his country in a way that no other army or no other country had at the time. So there was science and there was knowledge and there was
technology, within within the abilities of that time. Because that's that's a normal part. Of course, it's going to be there. But what you need with all that you need, you're going to need EMA. This is the message that we're trying to give us. I don't
know why they say all of this, just to make it very pointed, very clear. So that when we're reading this, no one gets confused. I think this is why there's not recited as much the society that we have today like these things, the Muslim societies that we have to do like these basic stuff. So when we come in resorted Sabha, and we're trying to build our society on Iman, it's not going to work because there's stuff that are missing that we haven't fixed yet. Because there's no equity, and there's no equality, there's no freedom is full of corruption. And oppression is everywhere. So for me to talk to you about email, let's build on Iman kind of sounds a bit obnoxious and maybe a bit
passive as well. And maybe ignorant, because we don't have the basic things to actually build upon. So let's forget about that. Because we're not living in the Middle East where these countries were actually living here we have a bit more, but we have freedom, we have equity, you have a lot of social security, a lot of things that we need. Now what is it that will cause us not to move forward? Again, another another reason is that our societies and communities that we have here are Muslim societies and communities, they lack centralization. They're not centralized. There's no centralization in our societies. We don't centralize on any level, not, not politically, not
religiously, not socially, not financially. And when you lack centralization in society, it is impossible for you to call what you have in society to begin with. So you can't really thrive because you're not really a society yet. And until that exists, the beautiful messages and benefits of reading sort of Saba is going to be missed.
Until So, and is that okay? Yeah, of course, no one has a lot of stuff that you may never ever actually practice yourself, which is fine. You may never actually carry a sword, or you're actually never gonna carry so you're never gonna carry a weapon and fight for the sake of Allah, you may never do that, you will never be required to do that. That's okay. Doesn't mean that you this part of the coin does not apply to you, it applies to you, you may not be given the opportunity to actually do email you put into circumstances, whether there's something that you're required to do, for example, of someone who lives his life poor, or someone who never live leaves money around, he's
always giving us other but never ends up paying the car, for example, does that make this person less of a Muslim? This list that makes this person someone who's not following the way of Allah Subhan? Allah? No, it's just sometimes you want follow everything said just because circumstances, circumstances and opportunities may not present themselves. So for us our results, there's a lot of benefit in it. But there are a few elements that are missing, in order for us to take what's in it. And I just want to make that point clear. Because if you're wondering, why is it that we don't seem to be able to make any steps forward, even though our numbers are huge, and we're very useful and
there's actually a lot of money in our society if you if we were to look at it objectively, and we are the maybe one of the maybe the only I'm not sure, maybe maybe not the maybe the only society that comes together once a week, every single week all year round, no days off, no weeks off every week there's a jump on every job site are full, and messages are being given for and we still can't seem to do anything and we still can't seem to make to make any progress actual progress so we can see differences in generations we can see a change in mentality is changing of behaviors. We actually see people coming together more networking and more achievements on personal levels in a
small group levels and asylum levels. The reason is because we like you like centralization, we like a part of societies that the Quran looks at as common sense. It's just a maxim. It's an axiomatic issue. Of course that you're going to need this What are you talking about?
When the Quran tells you to take care of your kids, it doesn't go through the process of explaining to you how you need to achieve Gulu and get married and have because that's of course you're going to do that how are we going to have a kid and the girl how I can have a good to begin with we don't do all these things. That's common sense. I remember one of our teachers and my teachers used to say that when when we make dua Ramadan Allahu mountsorrel is level and must be mean. He said to him this is similar to a single man saying Allah who
ranked me I need three children their name to go get married. Have you been blown away? You get married first and then we talk about your you know, your future kids. How about you do that versus daddy? You're single Jada. I want kids and I want them to be. Are you married? No. What do you why?
That's very awkward. That's kind of
is kind of weird. Maybe Maybe take the step that you can take take first maybe ask for that step first. Maybe ask Allah subhanaw offeree to grant you a
pious wife, maybe that's the first thing to ask for? Well, oh, Adam, I think I think that's where we kind of fall in understanding that doesn't mean I don't think it would serve as important, I think is very important, I think we should definitely learn it and take all that messages within it. But I do want you to know that there is a step where one step behind, or one step behind from actually being able to take what's in it and benefit from it.
And I And if you look at the historical timing of the, of the suicide, but when it was revealed to the Prophet, so I said, the revelation of it, it was revealed to him during the end of the Mechi period, just before he went to Medina, Salah Salem. So just before he went yesterday, where he was going to build a society where he's going to be different on Metka, they were sporadically living in, in the city trying not to die of transgression and oppression, they didn't really have a sense, they had a few things centralized. But generally speaking, they weren't a full society at the time, this sort of came just towards the end of that, as well on them a lesson, something for the Prophet
was to take before he went to Medina, because he was going to need the information here, he's going to need the ideas that existed here to recite it to bind the sahaba. So they would know what to expect and what to look for that allow them that would you know, as soon as like this made the difference in terms of how the Sahaba function within Medina, because they look at it, they live two different lives, they almost lived almost opposite streams of lifestyles, living in Mecca, Medina, it was very difficult. It's much more difficult than we tend to understand when we look at see, you know, look at that part, it's very hard to move physically geographically from from one place to the
other. And then live in a completely with a completely different message, a completely different outlook got things meaning and Metka, there were certain goals that they had become accustomed to, they were used to this routine, they knew what they want needed to do. They knew how to do it, and they were doing it meaning what you needed to do in Mecca, is you needed to have good relationship with the people around you. You needed to hold back from transgression never fought back, you kept things secret, you learn, just learn from the prophets, I tell them, that's what you did for 13 years, they learned how to do it, they did it well. And then in Medina, everything is different. In
Medina, everything was going to change everything, every part of who they were was going to completely change. Now your message needs to be unleashed, and you need to talk about it, and you need to defend it and you have a country. And you're going to, you're going to you need to be able to make a living, defend your country, learn Islam and spread it to others. It's a whole different concept altogether. And now you're no longer minority being oppressed where people feel sad for you now you're established country that needs to prove itself worthy of the message that it carries, it's a different thing. playing the victim is easy. Actually, some people are very good at it, and
they lose all their lives playing the victim, just psychologically, psychologists will look into people like that, and they'll help them out and it will get a lot of therapy. Because when you chronically play the victim, you don't know how to do anything else. If you're not.
If you don't have the lower hand, in every situation where you are, you're just not given the right chance or you're not being treated well or you didn't. You don't know how to act when you're given everything you want. They they panic, they don't know. So they mess it up, and they find someone to blame so they can be the victim again. And I believe our societies have become chronically playing that victim mentality, like we have become the like being the victims. We like seeing things screwed up and say there's no way to fix it. And it's someone's fault. Depending on where you live, you'll blame something different meaning depending on where you live depends on what part of the world you
are, there's always a group to blame. It's always someone who's causing all the problems in where I come from it is they are for the reason for everything wrong everything. Well, Allah He if if the water gets cut off one day, it's them everything is them. And if it's not them, that is the government. And if it's not, then there's always someone to blame. And and that puts us in the victim seat, we're always Misaki we always start our fault other people are doing. And that is a very dangerous way to live. It's very, very dangerous, and it's not Islamic at all.
And I think that's one of the beautiful points of why the Prophet plus LM had to have his head. They had to get out of the victim mentality. They couldn't continue to be the victims in Mecca. They were victims. But they were victims who were sobbing, they were showing perseverance and they stood their ground, which is great. But they were given a chance to not be the victim anymore. And they didn't and they got out of that they didn't play that role anymore. They weren't the victims and they went to the spread things in Islam. In 30 years, it was in three continents, because they weren't. They didn't want to be the victim of something they were stuck to. A lot of us may enjoy playing that
role. Just watch out for yourself. You may find like a trait in your personality that enjoys being bloom. being oppressed. No, you're not supposed to be oppressed. That's what you're hoping for. You're trying to be it. No he's trying to try to be get your rights take your rights. Don't be Muslim. Definitely don't be alarmed Don't be an oppressor obviously. I mean, that's kind of goes without me explaining but don't be an oppressed person.
I don't accept depression. You see that a lot in relationships, by the way, in family relationships, you see, oh, there's always that one person who was just everyone walks over all the time, and they accept it. Because no, you're not supposed to accept it. You're not supposed to be someone who's oppressed within a family family relationship, because everyone's supposed to treat everyone properly with respect and with thee
with integrity, and that's an important part of living a healthy life and having healthy relationships. And a lot of us just don't want to do it. And I thought that was worth being worthy of bringing up so we I think, here our problem is Muslim societies here, that we still are living that kind of victimized mentality, we're still enjoying being the victim. That's why nothing works here. Because I don't know. I don't know what it is that causes us not to thrive here. I really don't know. I came into those 30. I've been here very long. And I was used to in Syria to having a hangar, like we had a hangar every time I filled in something I took it off. It's because of this,
it was because of the government. It was someone who wasn't my fault. Why this didn't work out. And we were used to it. And I didn't really pay attention when I was living there for that, to that, to be honest, I didn't pay when I came here. I didn't have anything to blame for meaning what I saw how horribly things sucked when I came here, how bad it was just how bad it was. Everything just was nothing. And I wondered who's to blame for all this. Sort of, you know,
governments, they don't care. Who's Who's to blame, I found no one to blame, but myself. It was just us, we're just we're to blame. We're the ones who don't want to do it. We're the ones that don't want to come together and sit together and fix our workout problems and have common goals. We just don't want to do it. So it's really not that no one to blame. But when you look at it, it's 30 or 40 years into this and we're still where we were me Not much has changed. You start to wonder maybe there's a
sociological problem of a mentality that hasn't changed that needs to change
this sutra and that's where I think the students are important because this was revealed to him so I still am and
he still sleeps scared that they're going to come and assassinate him in his home.
People are still being tortured
Billa in an unmarked and Callahans is still being tortured. Everyone there's no everyone's living on their own. And this is sort of comes and talks about Deadwood and cinnamon and how Allah subhanaw taala manipulated taught him to manipulate Iren and liquefy copper and build his own and he said the idea gin were under him not not just what was seen the unseen was going to be under them give me the profit as I said so I sent them this this optimistic feel that look this is what you're supposed to be trying to do here. You're supposed to be trying to be like down Sorry man, but not like seven but no like they had all the all the components of success as well. But they just liked one they liked
one and that's why Allah subhanaw took it away from them. And we're gonna read that story today and you're gonna see talks about we begin from the beginning from number 15 And sort of who we are he Nina share your power and your body
Bismillah al Rahman al Rahim.
bodycon Ali Saba fie Moscone him
Yanni new washing
Bay comm wash school
to buy ye back to the moon off
to indeed for Saba within the place that they lived in within their story if you must get to him where they were, there isn't. There is a there is a sign and there's a lesson to be learned. That guy said the word in the Quran 99% of the time is not talking about an idea in the most I was talking about a sign something that you can learn from something that will direct your thought process into a certain direction to allow you to to contemplate upon something. So indeed within the place that sebut lived. There is an area so what was what was the story Jana Tani and Yemeni Machina, there were two large orchards on the right side of them and on the left side of them. So
basically, if you were looking at
where they lived, they were surrounded by a green belt that goes from the right to the left in Yemen is actually a very resourceful country. I know what we see today, within the very sorry, Jonnie sorrowful and sad stories that we see there in terms of the people in their suffering and the hunger and the war that is going on. But actually Yemen is a very resourceful country that at least before maybe 100 100 years, just going back 100 years was very green, and a lot of us
horses in it. And Jen, Natalia and Yemeni was she mad I mean it was just green green orchards on the right side of them and on the left side of them so they weren't limited to one source they had two sources. What were they told to do cool Marie's Bureau become by their prophets and by the messengers who spoke to them just like any other group on Earth, who were spoke to and told to do the same thing. Eat from the from the provision of your Lord wash crudo and show him gratitude. Is that not the exact same command that doe wouldn't say Man was given, we're given the exact same words, ammo, Saudi Ha,
Chakra The same word. So nothing has changed. It's no different command to them. In comparison to that wouldn't say manuscript notes, same command, same basic concept. You have, they have, they have a different type of industry. If you look at deltans today, man, it was more it was metal, it was iron and copper for them is going to be agriculture. They have they have a lot of fruit and a lot of food.
If you read
the writings of Buddha, he said he would walk in between, within the within within the area, you would walk and he would open you just have an open like a bag or something. And by the time you finished walking just through the orchards, your bag would be filled with with fruits because it's just continuously throughout the summer, just falling from the tree. There's so much of it. And so just open just walking, they'll just keep on falling and you'll have like a whole bag full of stuff. It's a very it's a very prosperous place. It was very rich with resources and with agriculture. So Kudo, Marie's get off, become wash crudo and show him and show him a shortcut. Now I didn't talk
about this last time I checked, I left it specifically for now, just so that we can we can go in a bit, a bit of detail into it. So the form of submissions of societies, what is it?
This is the beauty of learning from this, we're going to see that submitting to Allah subhanaw taala comes in different forms, for during the day of what was the form of submission that they had to show, there was bravery, you're not going to run, you're gonna stand your ground, not gonna run, you're scared as heck, you've never been more scared in your whole life, you have a million reasons to want to go home, you're gonna stand your ground. And that is your submission to Allah subhanaw taala, the form of submission of the wives of the Prophet slicin to them going to stay without the economic prosper, or the economic promise of a better of a better future from a financial
perspective, that was their form of submission, the form of the submission, submission of the prophets on the Salem went in the guy who gave the story of Xena is that he was going to marry her even though he didn't want to he didn't want to get any he didn't want to have anything to do with this story. This story is going to smear everything, the form of submission was was marriage, me the form of submission to Allah subhanaw taala. It comes in different forms. That makes sense, the concept is one but then how it actually manifests itself is going to be different every time it's gonna be a different thing. So for societies, for communities for civilizations, what is the form of
submission? It is chakra that understood its sugar, it's twice if you look at the first
example of evidence of a man
with a chakra, and then it moved on to the example of Sabah Kumar is going to become wash crudo and show gratitude to him. Meaning understanding sugar is going to be an being able to practice sugar socially is a form of submission to Allah subhanaw taala that we that we show from a societal perspective. So how is that going to be done? How is that going to be achieved? from a societal perspective? This is not the form of submission that we do as individuals, are we talking about communities here, communities have to be thankful? So how do we be grateful or thankful as communities, when I think when you think about it, you come up with a few with a few concepts. It's
not it's not too hard to too hard to see.
So number one you give back, the first thing is that you give back meaning if you are blessed by Allah subhanaw taala was something, you take it, you use it for yourself, obviously, but then whatever you have extra, you make sure that you give back to those who need it, number one, number two, you're not wasteful of what you have. Number two, what you have you do not wasted. It's not, you don't do to veer, you're not extravagant in how you deal with it.
Isn't, you think about these things. It's kind of these are these common sense.
Topics, and I did the pre common sense. But what changes is why you're doing it. What changes is why the reason that communities do it is going to be out of submission. It's going to be out of this wild. This is what Allah subhanaw taala said, why we help other societies, why we stand by other communities, why we give back and why we're not wasteful. It's because that's what Allah subhanaw taala wants us to do. Because sometimes sometimes for a lot of societies and groups, the reasoning may not be clear. Sometimes the reasoning will be hard.
Kind of imitation, exactly the intention. So intention in this context also means why we're going to do it. So how do you explain to groups of people why it is we're going to help this group, right is we're going to be
we're not we're not going to be wasteful of this specific resource. Why? Well, they're gonna come back with there's gonna be a lot of discussion regarding this, but that
actual reason for us is because this is what Allah subhanaw taala commanded us to do, which which is a third example of of gratitude is that it's not used for harm is and we talked about this in suka, when we talked about the codename is that the power that you're given or the strength to the provision will not be used to harm, you're going to use it to harm other people to destroy other societies to harm other communities, to use it as leverage to get what you want to exploit people's weaknesses or exploit people's poverty, you're not going to use it for harm. And again, from a societal perspective, this may be hard to convince people of, well, you know, we have so much why
are we giving it away for free? Why are we not charging people for this? Why are we not holding people to, because that's what Allah subhanaw taala said, I'm just giving simple examples. I'm not saying that this is how I was giving simple examples is that societies, when ALLAH SubhanA blesses us, and we have a lot, we give back, we're not wasteful, we don't do harm. And the reason is, because that's what ALLAH SubhanA commanded us to do. There's no other reason for it. And that's a key difference. I'm telling you, that is a key difference. We get caught up with a lot of personal problems, personal issues of of PM, and a lack of values and ethics, we don't look at how countries
function. Countries have no ethics at all. If you are to study political sciences, you will find out very quickly that there are no ethics when countries deal with one another, everything comes to the price. And the pack price tag on everything is astronomical. There is no country that does hire to run the country for not fair for free doesn't exist, you will see it on personal levels, some person will do it to someone else, but you will not see it on a continental or a country or a country based on it, you will not see it doesn't happen. The way
the system of the world works, is actually so ethic list that is scary. And when you start looking into it, it is very hard to understand also why how do you explain the fact that every country you've ever heard about is in debt? Our whole country's in debt? And who are these countries in debt to? Where's all the money? If every country is in debt? All right, who has the money I just want to who I don't know who who are in debt to disappointing us all the money I have no, like, I don't want to I want to
hustle the guy who I know was the money because everyone seems to be in debt, every country, every bank, everyone's in debt, okay, then who owns it all? It's just an ethic list process of exploitation. That happens all throughout history. What else? How do you understand all the wars and once you understand, when you start understanding into the deeper, it makes sense to you, and you're disgusted by it, to be honest, it's very. So that's why here in the Quran, the concept is going to be talked about from a societal perspective, from a civilization but country aspect is going to be sugar, it's going to be you have to be very thankful, and very grateful for what you have, by giving
back by not being wasteful, but using for harm, etc, etc. accident is a lot different ways to show gratitude, gratitude, and you want to do it, because Allah subhanaw taala commanded you to is a sign of your submission. You understand why somebody is here and this, you know, because you have stewards, it's a sign of your submission. If you're designing it submits to Allah subhanaw taala. And that is what's going to do. And that's how it's going to function. And I believe that to be, of course, I do have examples of that, of course, we'll look at the prophets Eliza. Example.
You look at how the Sahaba function with one another as a society, how the Ansara opened their homes for animal hygiene had this concept not being clear that that example would have been impossible to even to even suggest how do you suggest that how do you suggest that everyone opens their home for another family to come and live in indefinitely? How would you suggest that how does that even work? Who is going to say yes to this person and say the country I don't know, tax us and build homes for them? I'm not bringing them to my own home. That's impossible, no fire to build houses or something. And you're the government five, figure it out? No, then come and live in your houses. And then you
say yes. How does that work? I don't understand how that works. I still can't understand it. I am I am baffled and will continue to be given all of my life of how have homework during the exams, like actually worked. I do not understand how it worked. Because I counted mad because I tried it. I'll tell you why. Because like I tried it. Because during the 2012 A friend of mine, a really, really close buddy, someone I loved. I still love till this day, and he needed to come to my home, and you need to stay with me for a week. That was the most difficult week of my entire existence. That was the hardest week of my life. They lived inside the house. It was so hard. I did not know how to deal
with it. And I learned how little I understood understood the concept of Makkah. I was a little I actually understood it. I didn't understand it. Because when you try it like oh, this is this is not I can't do
I actually actually I'd last couple days I was moved out and lived somewhere else with with an uncle or something anymore, because the house was too hard. I could not stay in the house anymore. It's too difficult to families and one house says it's really difficult and really tough and they did it. They did it some of them for free for decades. They did some of them are unique, by the way weren't never actually needed financially, and they stayed in the houses of the onslaught. And they also had them there.
And the intermarried and they just continue to live and the people that the people came in, died off and just went on very hard. Well, the very difficult to understand anyways. But that's an example for you of how the concept of sugar can become a societal way of looking at things. We are thankful as a group mentality, we are grateful. And We every good thing that we have are gonna give back, make sure that we look for someone doesn't have to make sure that they have it, a group that needs to make sure that they we offer it to them, and active Ashoka is
an example of sugar is Dawa. Right? We have something beautiful, he would like to offer it to others. But if that beautiful thing is not helping us, I'm not sure how we expect it to help others. Meaning as to the beautiful thing that we have this awesome think all this time he's not actually helping us. We're not not taking us anywhere. We're not moving forward with it. I don't understand how we expect to offer to someone else doesn't understand any of it and expect it to actually help them. That doesn't make any sense. I still have you first mate. Right? You're supposed to take it as what's it let you thrive and then offer it shellcode is a very specific action. You can only do it
if you have something. If you have nothing there you know somebody no sugar. No one's telling someone who is severely terminally ill to show sugar. No, you tell them show sober because they have nothing. They don't have something to be thankful for the sober you have to show perseverance and acceptance and they're not objecting to Allah subhanaw taala and they're holding on. That's beautiful. You're supposed to do that. But how you show us your code, you have to have something that does something worthy of gratitude. But if you don't have that I don't understand how you use your chakra. So what this is suggesting as well is that you can use it as opposed to thrive so you
have something to be thankful for so you can be thankful for it but if you don't have anything to be thankful for meaning you you're not achieving the basic minimums you're not taking care of the weakest part of your society not taking care of the elderly or the ill or the children or the disabled these people aren't being cared for then I don't know what you hope to what are you what are you doing and before you start doing Shoko you need to fix the internal mercy but that you have and then when you do that you can start being thankful and how you being thankful is you give you don't waste and you don't harm I'm just giving three examples that are simple that are authentic
that are Quranic and here's what the Koran talks about, but you can find many others going by many other ways to manifest even gratitude from a societal perspective. Okay
good final word of the final few words of the IEA so Coumarins get off the can wash kulula who bailed that owned by Eva turn Cora bonobo for beautiful web ending the area to build it on tayyiba a nice country by about Baba che the husband. But you'd need something that is
that is just generally speaking all around just good. That's a fun No, he didn't know how to identify you I live a good life. Doesn't mean he'll be rich doesn't mean he'll live long does it mean to always be healthy, just be a good life. All in all, when looked at from afar, everything about it just the net worth of this life was good. So better than by EBA meaning this country this society was plagued by the net worth and the bottom line it was everything was good. Everything was positive. It wasn't it wasn't a country in debt. It was not in war. It wasn't in poverty was on depression. It was functioning well one of the four and had a forgiving Lord and Allah subhanho The
country has everything working for it. And Allah Subhan Allah is forgiving. Everything sounds nice. It's like the end it's like a you're listening to the beginning of a fairy tale or a story.
So it was a nice country and it had a forgiving Lord everything was just working out fine, everything was fine. So we all hope for right everything just turns out fine and this works out and Hamdulillah you have the money you're healthy you're happy Allah Subhan Allah forgive your sins we're good to go by little by button happy successful thriving bolder bolder means society or community or country what I've done it before and after getting Lord
out although for ourselves I lay him say Isla
del be Jin Tae him Jen tiny. You call
you call in hon. Are you three washy in serial Barney?
All right, so these words are a bit hard to read. So W T O cooling humping? Lin where she in Mr. Williams, buddy.
So that's the point in the story. This is where the things changed. I don't know me, they turn they turn their backs.
They turn their backs to that specific command of Allah subhanaw taala. They were given to orchards on both sides, and they were surrounded by provision and they had a very successful country. And Allah Subhan is very forgiving to all the mistakes and they were told eat meaning enjoy it, enjoy it not Don't Starve yourselves and you
Do it. And just to forget, gratitude, and thanks for it, find out although they turned their backs to that, they were taught what to do. And they refused it. They refuse to show the form of submission that they were supposed to show the same form that wouldn't Solomon is and were told to show when they did. So the difference between them battle. So what happened, fellow sending it to him saying that Adam and upon them was sent sail is a flood. Lighting is the name of the flood. This is a very known flood within Arabic history, meaning it's one of the hallmarks or the mountain. One of the changing points within Arabic history when find it when when a flood happened to live in
Yemen. And all the society and the civilization of Sabah Sheba fell to pieces. And people had to leave and go in different directions is a very known part of Arabic history. So it also means something that is very forceful, as we're dotting.
tagoma shape meaning it becomes very strong, very forceful, is very aggressive. So far also not even saying that it could be the name of it or could be the description of it. So it was a very forceful and aggressive flood that was sent upon them. Well then then known and they were substituted. We didn't take him with the two orchards that were surrounding them. Gender thing with other two other orchards, the word to call income that had within it bitter tasting fruits, meaning the trees that were once full of
sweet fruits were now carrying bitter food hump is bitter, a cuckoo income. So something that cheated there. In essence, the meaning of it is, is when I looked this up a number of times, I still don't know what it means in English, I'm not sure it's called tamarisk in English. That's basically what the name of the tree is. And Eric, I know what it is in Arabic because I actually have trees of that in art where I live. But
it's like it's something similar to subtle. So it's, it's something similar to a pine tree is similar to a pine tree, it's not necessarily a pine tree. But tamarisk is similar to a type of pine tree, you know, pine trees don't really carry anything that's worthy of food. And they and they take a lot of space and their roots go down quite deep.
And they don't really don't do much in terms of of prosper for for a country where she in incididunt Colleen, and a small amount of low trees, sitter is tree or trees that have huge, low trees usually have big
leaves, and they don't really carry anything that is edible. And they're called loot trees or mache in Silicon Valley. So they went from having the, the agricultural landscape of what they had was once very fruit for me the trees carried all the sweet foods I could imagine. And then this flood happened. And this ruined basically how the distribution of water went went through the country, which caused these trees that needed periodic water to all die off. And instead of it countries that didn't need as much that had bitter taste that were tamarix and low trees. And they didn't have the prosperity that they once had before. Which Mr. Didn't tell you. So they lost. They lost the
provision of the agriculture prosperity that they once had, and it went away. Now before I continue, I have to make a point. That is really important.
It's very, very crucial for you that if you see on TV, or you hear of a natural phenomenon or natural disaster, that you do not politicize that natural disaster, you do not have the right or the ability to point at a natural disaster and say that was punishment from Allah subhanaw taala, you do not have the ability to do that. And that is very dangerous. Never do it. Because you are now putting yourself in a position where you are making decisions on behalf of God. And you're saying Allah did this because of that, and you do not know that and you will be held accountable for it. Even if you're correct. Even if you're correct, because you said something that you had no evidence
to support, and you are going ahead and taking the position of Allah subhanaw taala and dictating why something happened. We don't know why things happen. We don't know what happens. Whether it's a blessing or it's a punishment is based on how you respond to it. What happens to you in your life, whether it's a blessing or as a punishment is based almost exclusively on how you deal with it. If you're given a difficulty, and you're and you show Sobor this becomes a blessing You're welcome. And this is an act of Allah subhanaw taala wanting you to raise your higher agenda and if you were given money and then you wasted This is a punishment because it didn't take you lower and Jana mule
Millenium so nothing you get is a Nemo Nygma unless you've already reacted to it, or Allah subhanaw taala pointed it out now, Allah Subhan that he can point to whatever he wants, he can look at something and say that was punishment. That is that is his right subhanaw taala. So here he talked about the flood and he said it was a punishment. Does that mean every flood is a punishment? No, never, never say that.
You're not allowed to say that you're not allowed to ever even assume that and if you say that I fear for you. So if your enemy one day and he says
his Earth is floods or an earthquake, do not dare stand there with any level of
Shemitah there's in Arabic where you're where you're kind of enjoying it feeling Yes, either I knew it. Allah subhanaw taala punished him you don't know that. You don't know that because when it happens to your people, then what then what is it? Is it also but you don't know you don't know these things. We just deal with it how it comes. And we fear from punishment. And when we're given something good, we're thankful we're given something difficult to be repeat, persevere. And that's it. When Allah subhanaw taala points something out either we accept it, because he's pointing it out. Sometimes he had the right to do that. But I don't, and you don't and no one does. And I see
this too often. And it really bothers me.
Or you see someone who's a criminal i a criminal, and that gets very ill. And ACC punishment. No. What are you doing? What are we going to call it? What happens if you get ill or your family member gets gets ill? Is that punishment as well? How do you don't see these? Uh, you don't know, you don't know. Just say Oh, man. That's just, I just, I just got lots of other graduate good ending into graduate. So I'm gonna sugarcoat forever, everything that comes your way, make it easy. But don't Don't Don't Don't say these things. And I see it too often. And I've been seeing it since I was very young. I remember this used to be a part of the way I used to think. And it only changed when I
actually learned actually learned the D properly. Don't look at natural disasters. If you remember, there was a tsunami sometime in 2006 or seven or something like that. And we were flooded by by Islamic speakers saying that you see that beach was a nude beach. And that's why Allah What are you doing? How do you know this? Did he speak to you personally Subhanallah and tell you that this was punishment, you don't know that? Don't know that. Learn from this. When you see somebody that learn take a lesson. But do not state that this is punishment, or you don't know that that is very, very dangerous. It's very dangerous. But now you're putting yourself in a position where you act like you
have knowledge that you do not have, you do not have Allah Subhanallah did not specify so we don't know. So even when people have sinner, or are going through disaster, we don't call it punishment. Just like a receipt, people of piety going through difficulty. We don't call it punishment, we'll call it a blessing either. Everything is based on how people respond to things. Everything is based on how people respond to things, especially when they're with their natural phenomenons, when they're things that people don't
don't control, like an earthquake or, or a tornado, or a flood or anything like that. I think it's very important that that is clear to everyone. Because I it's not acceptable from an Islamic perspective. It's not acceptable. That li Lin Allah, Allah subhanaw taala you're putting yourself in a position that Allah Simone did not grant you. You don't have the right to say that. Okay. So here Allah subhanaw taala very clear. They said no, they refuse to do Shoko. So we sent this upon them this is Allah subhanaw taala these things is what I did for them, I gave them I punished them for it. Now that placement itself could have become a blessing had they responded properly to it, but
they didn't. But it didn't they refuse to do it. So he said day after and then he catches Xena whom Bhima kafele.
New Jersey Leica fu
so he stated it clearly here and that he got that what we did for them to say now whom we have rewarded, we have punished them or we have treated them accordingly. The McAfee to the fact that they were not thankful go for here is not disbelief. Go for here is is the opposite of sugar. So COVID actually means the refusal of gratitude is when you refuse to be grateful. That's what Cooper actually means is Yoda NEMA is saying that this is not a blessing. I don't accept this as a blessing. I'm not gonna it's not a blessing. It's not it. That's what it actually means. Well, how does go for become the opposite of faith? Because cofre on its highest levels. So is when you deny
the blessing of life, you're alive, you deny that it's a blessing. That's a blessing from Allah subhanaw taala. So you're alive, you deny that he gave that to you. And that is before you refuse that he that he created you, that's the highest level of God. That's what it's against. That's when it's the opposite of faith. But generally speaking, Cofer just means for you to deny a blessing and not want to show gratitude for it so that he could just say no, and be careful with what we did to them, we have punished them for their lack of gratitude for their refusal to show gratitude when New Jersey does go forth, and we only listen to them, and we only punish those who refuse to show
gratitude. We only punish those who refuse to show gratitude. So if someone who was being very grateful, but then he is given a masiva in his life, is that a punishment? No by definition of the idea, it's not because he is not for he is not someone who refuse to show gratitude if he feels good all the time. And this is not punishment to him.
Was the backlash of this understanding. Which is my assessment more dangerous than anything. If you choose to understand every bad thing that happened to a bad person as
punishment, that how do you explain bad things happening to you when you're not a bad person? How do you explain it? I've seen it so many times that I have no doubt in my mind. I've seen so many other people live good lives. And they're good people, they do good things, and they're pious and grateful. And they're very generous. But they have this different problematic understanding, where they believe that because of that, they will not be tested by Allah subhanaw taala. They believe because of that, they're not going to be tested not gonna be given a difficulty. Some of them are lucky and they go through life, it doesn't happen. Some of them aren't. The ones who aren't lucky
are the ones who are given a masiva even though they're very good people, and then they don't know how to explain it. How did this happen? I've always been good. I've always been generous. I've never been, I've always been grateful. Always Yoshioka, why is Allah static? Why not take your money away? Why am I sick? Why I lose a loved? Why? Why? Well, see you misunderstood the whole deal. Nothing that happens to people can be explained as
all about how you respond to it. So you live a good life. And you ask Allah Subhana Allah make it easy, but living a good life and being a good person and being Kareem and being Shikou does not mean that you won't be tested does not mean that you may lose what you already have doesn't mean that you may lose what you have. But it's not going to be an act of punishment. That's what you know, we've been saying because he said supine OData. Well, New Jersey Okafor. We don't punish anyone except those who refuse to show gratitude. So if you knew that you were someone who was grateful that what happened to you was not punishment, and decide how it's not punishment is a test from Allah subhanaw
taala that you accept and you move forward with? I've seen so many people lose their faith over problems like this. I've seen it happen to me. And it scares me for myself and for others. Live a life of piety live a life of following the way of Allah subhanaw taala them. But don't do it conditionally. Don't do it conditionally. Don't put any any conditions to this, though? I'm going to leave it like that. But I'm not going to be tested. I'm not going to be given a difficulty in that. No, no.
Don't say that. And when you see other people going through difficulties, don't say that's because of a mistake that they made or something wrong that they did, or they deserved it. Just don't say that because you don't know when things happen to others, why they happened? And what the reasoning behind it is, you don't know. So never say it Yes. Waiting for.
60 something of them is enough. Second, you know how bad it could be if I'm not gonna be here later, on beheading of sick, what it means in English is relieve yourself from worry. After you have put in the due diligence of an activity for a certain activity or for a certain goal. After you tried everything. Have you exhausted the resources? If you did good to be good, if you tried your best to plan it all out properly, relieve yourself from worry.
Because what others because of what because what other another another one has done for you. You should not go ahead and do it for yourself again. It's a waste of time. No, he means it's a it's a proverb, what you need here is Allah subhanaw taala, he did something for you. He took care of how things are going to turn out. So why are you worrying about it? He did it for you while you're doing it again? mean that part? The parts of how he's gonna turn out he took care of I don't worry about it, you do you do your part, and I'll take care of whole turnout. So if you sit around worrying, why are you doing for yourself something that was already done, that's a complete waste of time, you're
wasting your time. And that is what he is
worries always have dynamic
meaning, so sometimes not for the for the majority of situations and contexts.
Complete type what
you've studied, you've done your best.
You wrote your exam, and you left. Now you're gonna wait a week until you get the exam result back. So if you worry within that whole time, my question is, what does that do for you?
How does that change the outcome? Nothing does nothing is a complete waste of time, it takes actually exhaust because you exhaust your drains you out, you get very tired, you'll become less productive. You, you develop anxiety, and you're just not happy anymore. And the reason is that you're doing something that you were specifically told not to do, you were told not to do it. To begin with. This is not, there's not a part of what you're supposed to think think about. You're supposed to focus on exhausting resources, of planning and executing what you want to do. And then how it turns out is no longer in your heads. And if you can learn to live like that, you will be
happy. The word that you will be a happy person, which is what we all want to be at the end you will be out if you can do that you're going to be a happy person. And if you can't do it, then you will never be happy. Nothing will make you happy. Nothing can make you happy. Because you're always because you're caught up on parts of your life that you do not control that you were told not to try and control that Allah subhanaw taala himself took and put it in his own hands and he's very rude if you were to try and take it away from his hand and putting your own.
What's worse than all that is for you not to do to the beer. And this is the point
that I find problematic today is that when you don't do to do anything you don't, you don't plan things out, you don't try your best you don't put in the effort, you don't do that, of course, you're going to worry, of course, you're going to worry because you didn't do anything. Because you didn't study for your exam, of course, you're going to be worrying all night long, because you wasted six months of no, of no effort whatsoever. And now you're faced with the consequences of what you did. But still with that, you shouldn't worry. Still with that you shouldn't live a life of worry, we should accept the fact that you didn't do your part. And that this is not going to work
out. And that you need to revise and try again. You need to take a step back and say, I don't know why I wasted time, this was a mistake, the dumb, there's no reason for it. There's no excuse for it. And then you reevaluate, reassess, and try again.
Worry, no matter how you look at it, the act of worry, is wasted.
There's a beautiful surah in the Quran that maybe we'll come to know actually we've already done he did this a few years ago. And so the show the opening of the of the chest or the or the ease of mind, that's what I showed him used to have the ease of mind, the private lesson was told him in mind, oh, sorry, you saw with difficulty you will find us not after difficulty, you'll find ease not before difficulty with difficulty with the difficulty itself. There'll be enough ease for you to get through it with each difficulty or given there'll be enough ease in it for you to get through it. So don't worry about it. Don't worry about what may come Don't worry about what difficulty may be
thrown your way. Because that's a waste of time. If you're worried I see this a lot, especially into a younger and teenagers ages, they worry about getting injured, they worry about getting sick, they worry about their parents breaking up, they worry about having money, don't worry about things. There'll be enough ease and whatever difficulty are given for you to get through it. So don't worry about it in a minute. So you saw that was specific to the Prophet son's life, because he was worrying about whether he was going to memorize the Quran properly. Would he forget any of it? Will he practice it properly? Will he be able to do Dalit properly he felt this was an overwhelming
mission. He was given us a list of them. And he didn't he worried that he wasn't to get it done. So Allah subhanaw taala, Midori, in the matter of sudo. So, with difficulty, it'll be enough for you to get through it was there with each difficulty, it was good enough for us to get through it. Yes, he lost his son, he lost his other son, he lost his wife, somebody's telling me he lost three daughters, he lost
two uncles and aunts and he lost an adopted son, he lost three cousins and he lost. He lost it. And there was enough ease in all of it, for him to get through it. Some of them to wake up with a smile and not to be in constant worry. And in constant anxiety. That makes sense. So this hiccup I was saying is early enough sick relieve yourself Middleham from worry about it admit after you do your job. After you've done your part. You do everything you could Yes, I did everything I could. All right. Don't worry anymore. But I can't Yes, you can. I can't wait. No, you can not worry. You can learn. You can learn not to worry. It's it takes time. It's not something that will happen. It's not
a snap of your finger. It will take time but you can learn to no longer worry after you've done your best. And this accept whatever you get from Allah subhanaw taala. I tried my best we'll see I applied. I may get accepted. I may not. I'm not worrying about it. Why? Because I tried my best I have nothing. I have nothing to regret. The part of this working out is in someone else's head. He's already done his part. Why would I try to do it for him from alcohol, maybe he hurt you to collect laughter from the healing of sick, it's a waste of your time. It's a waste of your effort to do something that someone else has already done for you. It's already done. Go enjoy your time, go
enjoy your life, or come up with a plan B or come up with a plan C as he did for last 11 His life many, many times. How did the Prophet get what he wanted? Every time he did something? No. Many, many times he asked for things he wanted things he had he thrived he strived to achieve things and it didn't work out. You never saw him was always in a state of continuous and constant worry. That doesn't mean that you you're someone who will never feel difficulty, won't experience hardship, won't you'll look, it doesn't mean that we'll look at your face, you're always going to be a complete carefree. No, we're not going to be careful. I'm talking about worry. That is pathological
toxic worry, I'm talking about the amount of worry that is literally useless that will just that clogs up your arteries and turns off parts of your brain and gives you diabetes and hypertension. That's the type of worry that I'm talking about the one that destroys your body that makes you miserable. But of course, you there's a certain level of anxiety and worry that is healthy. It keeps the brain functioning at 100%. For you to be to care about what's happening next you care about you care about the outcome, you care about getting this done. I'm not saying you do something, you don't care how it works out, whatever, you know, if you actually care if you're doing your best, and then
you will, it will be obvious upon you that you actually care for what's gonna happen next. But what I'm talking about is the amount of worry that is toxic, the amount of worry that is harmful, that there's no benefit from it and I will not do you any good that will only make life difficult for you don't, don't have that type of worry. And always remember remind yourself of the of what Allah Subhana Allah says in the Marlos Rousselot with different
At indeed with difficulty there will be ease you will find doesn't mean after difficulty there'll be some people get too sick and die, there'll be no ease after their difficulty. Sometimes things will be destroyed. It'll never be fixed again. So there's no difficulty ease after. But within that difficulty, you'll find enough ease. That's why the end of the sources fade out for all the fun stuff when you're when you're done doing your job. And you've done your part we did that via phone sub. Fun sub means find another thing to do. Fun stuff doesn't need to stand up, by the way doesn't mean it has nothing to do with prayer. Phone sub means go ahead and find a second step. Find
something else you can start working on while sub what you meant to Allah Subhanallah show your show your greed and His mercy and His bounty supine on data and keep on working. And don't waste time worrying about things in a way that will not help you achieve anything in the future. I'll end with that in sha Allah Tada. We will continue with all the Halacha next week as well. So thank you