Lesson 1: Islamic Faith Essentials - Aqidah | Dr Omer Atilla Ergi

0:02 Okay, asalamu alaikum everyone. Welcome inshallah. This is my first uh first of the seminar series which I will be doing on Islamic worldview, faith essentials and Islamic theology and I aiming to finish this within a year. I'm going to do like a whole course sort of a thing and this course usually part of our isra courses as well. It's one of the subjects. It it'll be like a taster for the subject as well inshallah. So I'll commence straight away. There are people online as well. So uh we are going to do as I said a series of seminars where we will believe with we will start with uh belief and disbelief

0:47 considerations in Islam. So what is iman? What is belief? What is disbelief? and then we will go on to all the six essential articles of faith and their details as well. So we'll start with what is world view because world views is important. Uh if we look at the dictionary meaning of world view a particular philosophy of life or conception of the world that's what world view is in general. Uh worldview is the way humans interpret the universe and the world significance of being and human life. A key problem in human condition and how to address it. While our beliefs and values in

1:33 general uh and behaviors are determined by our world view, they are also shaped and influenced by our world view as well. This is an interesting concept because some disbelievers argue that because you believe in certain thing that is affecting your world view they say but it's it goes the other way around as well. So your world view affects your beliefs as well. So it's bothsided. So some of the world view questions that we can we can address what is existence and why do things exist. So this is more deep philosophical understanding but it's part of world view. So we're saying what is existence?

2:18 Do we really know what existence is in detail? Why do things exist? Because we know that the universe is contingent. You know it could have existed or it could not have existed. So why was the preference made over non-existence to exist? This is a from a philosophical perspective. And how could we know what we know? Where does knowledge come from? What is the meaning and purpose of life? Biggest question, isn't it? What is the meaning and purpose of life? Where do we come from as human beings? And what happens after death? Does God exist? This is in general questioning. And what is God's nature? How did God create and continues to

3:06 create? Because creation is continuous. Are natural events governed by God? You know there are people who say that the God created the universe and just left it. He put certain laws and system there and it's functioning by itself. This is not the Islamic view of course because God is has rub his he means he is the governor. He's in charge and control of everything at any instant from the micro to the macro worlds. Does God communicate with people and hell? Why does God allow evil and suffering? Are there other conscious beings other than human beings? So all these

3:52 questions one by one we will eventually address throughout our series of seminars. Inshallah. if God willing. So we'll begin with the three dimensions of dean. When we say dean, we referring to religion. Yeah. And religion. Dean in Islamic terminology, it's a noun and it encompasses three major things underneath it which we will mention eventually. Uh but I want to start with a very famous hadith. It is narrated by Omar and it's called the Gibl hadith. Many people would know this. And according to this Gibl hadith, one day Giblam

4:37 walked into the gathering where the prophetat wasam was there as well in a human form. And when he walked in all the Sahab the companions who were present, they s they saw this man come. He had a very dark hair, extremely white clothes, garment on him. He was very brilliant, you know, like shining very clean white clothes and he was a a man whom they have never seen in Medina before a human being. And then he sat right next to the prophet knee to knee and he grabbed the prophetat wasam by the thighs and then he asked prophet Muhammadat

5:23 wasam he said oh Muhammad tell me about Islam. This is that man is asking and then our noble prophet replied Islam is to testify that there is no deity but God there's no deity but Allah and Muhammad is the messenger of God. It is to offer the prayers to pay the compuls compulsory charity which is zakat fast during Ramadan and make the p pilgrimage to the house of ka if you are able to do so. So when he asked Gibel about Islam the prophet gave him the answer of the five pillars as you all know. So this goes under the deen see Islam

6:11 and then the uh this man again said to the noble prophet you have spoken rightly. It's very interesting and the Sahabia says we were amazed at him saying that he had spoken rightly. So he's correcting the problem or he's saying yes that's correct. They were shocked. He then said, "Tell me about im faith." And the noble prophetat wasam said, "It is to believe in Allah, his angels, his books, his prophets, to believe in the last day and to believe in divine destiny, both the good and evil thereof." And then the man again said, "You have

6:58 spoken rightly." He then said, "Tell me about." So he's asking three things. These three things like a tripod that holds the camera tripod all of them holding the dean up. That's what Dean is founded on. So it is Islam, I and the prophet replied, "It is to worship Allah as if you see him." And if you cannot achieve this state of devotion, then you must consider at least that he sees you at all times. Since as human beings, we cannot encompass Allah subhana tala because the

7:44 Quran says he encompasses all eyes. No eyes can encompass him. So no one can see his that the essence of Allah. So the prophet advises that then when you're offering the prayer behave in a ma manner that at least he sees you at all times even if you can't see him which is not possible. So he described in that definition and then of course when we follow this hadith this is hadith is that much you know there are other question that comes later on but I have taken that part of it. Uh later on he of course leaves and

8:31 the noble prophetat wasallam says he was gi in human form. Uh they say that we never seen that man in Medina before. If he was coming from a long distance, you know, he would have have some dust, dirt on him, his clothes was shining and and it was different and the way he was dictating the prophet, he had this authority. They can see that too. And now we are going to explain what you know Islam or dean uh is founded on one by one. So we say there are three dimension to dean to religion iman, Islam and as we said iman is the faith dimension which includes mainly of

9:18 course the six tenants of Islamic faith that's part of our creed and what corresponds with this is mmin is the one who believes so imm M mean is also one of the names of Allah subhanana wa ta'ala and as you know the term mean also means reliable reliable person comes from amman same root so im and is the first dimension Islam is the devotional practice dimension of dean which is the five pillars of Islam mainly Okay. And Muslim corresponding

10:05 person is a Muslim. Muslim is the one who is on a devotional path to Allah subhana wa ta'ala. And then you have the third component which isan. We define as spiritual excellence dimension. Isan is to worship Allah as though if you see Allah as the prophet said and which title goes withan. So immin Islam Musliman. So people who have the attribute of Isan they are called. So as you all already aware of that

10:53 Islam has a of Islam has six tenants, six articles of faith. They are existence and unity of Allah, existence of angels, books of revelation, kabs. Yeah. uh messenger of God, messengers of God, all the prophets, resurrection which is hashir uh for an afterlife and divine determination or predestination which we call kad. So in order to become a believer a true m one must have belief faith in all of these essential articles. If any of them is missing one's iman is not complete.

11:41 So if we look at the definitions of belief, disbelief and hypocrisy, imman which is belief is a light n that Allah creates in the heart of a person when the person takes takes a step towards Allah and shows inclination towards faith because everyone is created in that futra. It's part of our natural disposition. We have that inclination already. The seed is in the heart. But it is expected of human beings to use their intellect, use their free will and show that inclination. And when a human beings makes that inclination, Allah places the iman in

12:26 their heart. The N of im. So in its most basic definition is affirmation by the heart and utterance by the tongue. So affirmation by the heart utterance by the tongue that is the mer according to the mer basic definition of im. So it is andicar with the tongue tastic with the heart. Definition of kufur disbelief is rejection by the heart and utterance of disbelief by the tongue. So if someone is rejecting in the heart but they don't utter we cannot know if

13:13 they are disbelievers or not. It has to be both. So we can say this person is a disbeliever. And then we have hypocrisy. hypocrisy which is nifak and a person who is an hypocrite in Islam is called mafics and this is rejection by the heart but utterance of belief by the tongue. So they say they believe but there is no iman in the heart. These are basic defi definition definitions. So whoever supposes that faith is realized through speculative theology, abstract proofs or academic divisions is an innovator.

14:00 They they are in bed because faith is not really realized by any of these things. Although they help you reach faith but faith is not really realized by those things iman because im is a that Allah subhanana wa ta'ala the sublime and exalted casts into the hearts of his servants with bounty and grace from his presence. So hay is really from Allah subhana wa ta'ala but we need to make some effort to attain it. Sometimes faith is evident internally and it's impossible to express. Sometimes through a vision while asleep.

14:46 It can come many ways. Other times by witnessing the state of a pious person and receiving immanation from his light n as a result of his companionship and presence. And then there are times when faith iman comes by the concurrence of circumstances. Something happens that person suddenly starts believing it affects that person. So it can come in many ways. Indeed Abedoin came to the prophet peace and blessings be upon him denying and dissing him. But when his eyes fell upon his radiant face, may Allah increase its dignity and nobility, he saw the light

15:35 of prophethood on his face and exclaimed by Allah there is no lie on this face. And uh according to this uh hadith this is also mentioned in Riyazu Salin of Imam Gazali but the hadith actually it was Abdullah he was a Jewish scholar when the prophetat wasallam was in Medina Jews said you know this man is claiming to be thing prophet you are a most knowledgeable you know scholar to Abdullah go speak to him. You know, their intention was that you will defeat him easily, you know, in in a debate. So

16:21 he went to see the prophet, the Jewish scholar without even a single word, any conversation. When he looked at the prophet's face, he said, "Wallah, there is no lie on this face. This can only belong to a prophet, this face." And he made iman there right there and then. So it's very interesting. So roles of pro proof you know why do we need proof? Bedu side died in 1960 argued that with respect to belief and disbelief the place of knowledge is reversed in modern times. That is why

17:06 these days we need evidence. We need proof. Because in the past people used to say we don't need to prove anything. We believe Allah is one. There is a there's prophets. All of these things. Why do we need to explain or provide proofs to others? But he says these days in modern times the roles have changed. In the past kufur this belief was based on ignorance. People did not believe because of jah because of ignorance. Mer objections could be addressed with simple arguments. But at the present time this belief gets its strength from knowledge. It is the opposite which is science and philosophy. So they

17:53 use science and philosophy to support this belief. These days it's changed as you can see much of the scholarly books written in the past if we look at all the classical scholarly book books assumed that the readers already had faith. Isn't that correct? You know if you look at all the classical scholars books they already assume that the person the reading the books their their you know uh books they already believe they already have iman because that's the way the language has been put down. Therefore, Muslims today must come up with powerful arguments to overcome barriers to faith because removing

18:39 barriers between Allah and a servant is a form of jihad. Jihad is not just going out there and fighting and things like that. That's what people have this idea of jihad, but in reality, jihad is a struggle. It is to strive on the path of Allah subhanana wa ta'ala. So removing barriers between Allah and servants is a form of jihad and it's needed these days, isn't it? Through knowledge, jihad through knowledge, that's what it is. Ni continues to contend that the Quran gives proofs to key worldview questions in seedlike forms which can be blossomed into full explanations.

19:26 So according to he says Quran already gives all of these answers, these proofs, these evidences in a seedlike kernel like form. You need to blossom it. You need to open it up. You need to study it. For example, there are some uh notes here about uh or verses from the Quran. Then look carefully, oh man, the works of Allah's mercy, how he gives life to the earth after its death. Verily, the same will give life to man and woman who are dead. For he has power over over all things. See the way the Quran uses theological arguments to provide evidence for life

20:14 after the resurrection. Have a look how Allah already gives life to everything on earth or he creates from nothing or from a drop of liquid. That's what the Quran says. So if he does this in front of your eyes, he is all powerful. He will be able to resurrect you again. Do they not consider the Quran with care? Had it been from other than Allah, they would surely have found therein much discrepancy. If the Quran wasn't from Allah, the verse says, you would have find many errors in it. It's been 1,400 years. Has anyone ever found any error in the Quran? If you think about it, science is always

21:00 changing. We are always discovering new things. You know, some theories they are debunked, they are refuted, repudiated. Some theories need to change, alter, modify. Yeah. And science con is con constantly changing. It's changeable. It's variable. But the Quran never changes. Quran never changes and no one can find an error in it. In other words, and you were not able to recite a book before, nor were you able to transcribe it with your right hand. In that case in indeed would the talk talkers of vanities have doubted. So the Quran is saying to prophet Muhammadatu

21:45 wasam you never read any book before because you are you don't know how to read and write and you never have written a book or written anything in your life. That is the miracle of the Quran. That is the miracle of the Quran. The prophet by the testimony of not just believers but disbelievers who lived those days as well did not know how to read and write. And there are sufficient evidence to that. We have many evidence historical evidence. There is not even one historical evidence where the prophet wrote something or read something. Not nothing in the records. All right? But here's the interesting thing. There are many proofs in the Quran as well.

22:32 The Quran says he is um but in hadiths as well. One example is during the uh Hudavia agreement, you know, treaty. As you know, Haz Ali was writing the treaty conditions and on the top of the paper, the agreement he put uh this is an agreement between Muhammad, the messenger of Allah, and Su bin Amar. And Shah bin Amar who was a mishik from Mecca at the time he said if we believed you were the prophet we wouldn't be signing signing a treaty now so remove that messenger of Allah from there and the prophet said Ali rubbed that out and Ali sent I can't

23:22 because it's messenger of Allah it's saying he said I can't and the prophet said show me where it is al that shows that the prophet didn't know how to write and read. And this was just 4 years before his death. And this is the miracle of the Quran. The prophet had the safat the attribute of fata. He was extremely intelligent. If he wanted to learn how to read and write, I am quite certain he would have done it in one day. One day. But this had to be the miracle of the Quran. That is why he wasn't permit permitted. So when we look at the nature of belief

24:07 and disbelief, I im what is im? Is a linkage. It connects Allah the artistic creator to everything in the universe as the works of art. Allah's works of art. So when you have belief, you look at the universe, you see that everything is connected directly to Allah subhana wa ta'ala, the great Sani. This belief is which is kufur is severance. It is cutting ties. It cuts the link between the art, the creatures, the ml and the artistic creator, Allah subhana

24:53 wa ta'ala. So kufur cuts that link, severs it. Types of disbelief. Sometimes people generalize disbelief as just one thing, one complete thing. But there are types of disbelief. There are types of kufur. Two types mainly. One is called as bad describes it. One is one is nonexistence of acceptance. It's usually defined as agno agnosticism. There is nonexistence of acceptance. So the person does not accept iman. You

25:41 know imman is non-existent. Lack lack of acceptance of proofs of god. That's their argument. indifference about God or not being prepared to accept the existence of God. Yet there is mainly agnosticism and it's called uh nonexistence of acceptance. That's what it is. Yeah. The other one is acceptance of non-existence. The opposite acceptance of non-existence. This is true atheism because it is a firm conviction based on the belief in the non-existence of God.

26:26 There are certain figures like that you can you know think of one example is uh what was that famous Richard Dawkins for example they are convinced in their mind that there is no god it's very interesting although even Richard Dawkins in some of his videos if you saw he said we cannot completely write off the fact that God may exist trying to prove the opposite of belief there are atheists is like that they actually trying hard to disprove God. This is called true kufur but the other is different because they just don't believe maybe they don't want to take the responsibility that maybe they don't care so there are difference between

27:13 kufur as well and then we have the certainty of ba faith blind faith is seen as the lowest form of im yakim is a term which is defined in English as certainty. Yakim. Thus we have shown Abraham the inner dimensions of the heavens and the earth and the eternal truth. This we had done so that he may be he might be one of those who have achieved certainty in faith. Abraham is Ibraimisam. This is verse in the Quran. So yakin means the level of your iman, the certainty of your iman.

28:00 And yakin could be in three different levels. First level is the second level is the third is so there's three different levels of certainty. The lowest level of im is imitative im. You know you believe because your parents believe. You believe because your society believes. You believe because your community believes. So it's tak imitation. But one has to achieve at least although that is acceptable still as an iman. One has to at least achieve the level of which means certainty by knowledge.

28:49 The other level is certainty by seeing which is and the third level is certainty by experiencing. And usually we give this example to it. If there is a mountain beyond which you can see smoke coming up, you would use your knowledge and say where there is smoke, there must be fire even though you don't see the fire because it's beyond the mountain. This is called il maly, you know, as a comparison as an analogy here. But if you go up to the top of the mountain, climb it and actually see fire burning on the other side with your own eyes, it is called certainty by seeing. It's

29:37 the third level is you go walk down the mountain next to the fire and feel the heat on your body. So this is belief yakim by experience. It is called usually when I define these things uh you know to compare I say the believers of today they may be described as at the level of inshallah may Allah accept us at that level it please because we believe through knowledge we haven't seen the prophet we haven't seen the sahabis we haven't seen the Quran revealed being real. We haven't seen any of these things. We haven't seen any miracles

30:24 from the prophet. We believe through knowledge. So our level can be defined as the second level I think is the level of the Sahab because they've seen things. They've actually seen the prophet perform miracles. They've seen the prophet receiving the verses. They've seen many things with their own eyes. We would sort of classify them as and would would be the level of the prophets because they directly received revelation. Yeah. They've seen angels. So they had that experience. Our noble

31:10 prophetat wasam went to Mirage. He had a private audience with Allah subhana wa ta'ala. Can you imagine? He was taken out of the known universe, the physical universe. He was oneon-one if it if the terminology fits with Allah subhana wa t'ala. That is so why is perspective so important? Allah does not disdain to strike any parable something like an ant you know a beetle or something greater or lower than it those who have already believed

31:56 know that it's truth from their lord this is the Quran versse as to those whose unbelief disbelief has long been established in their hearts they say why does God mean what does God mean by this example, they'll take it lightly. Thereby he leads many astray and thereby he guides many. He thereby leads nonaststray save the transgressors. So it's very interesting isn't it? So the Quran is saying the Quran Allah subhana wa ta'ala will use even the smallest examples like have you not seen this insect I'm

32:42 just giving have you not seen the bee have you not seen the tree the mountain the stars he will give all these examples the Quran so that uh the belief the truth of belief can come into the hearts of people and the minds of people as well. Many times I repeated this but you know how they say imman is in the heart but I say yes iman is in the heart but the entrance to the heart is the mind your intellect that that's the doors because unless someone with their intellect accept something it will not go down to their heart. So perspective is important because the

33:28 difference is in the way we look and perceive empirical information around us. And we see this in the scientific community as well. They see something this scientist may interpret it differently. The other scientists may interpret it differently. This is perspective. There are two possible ways humans may perceive the world around them. When we look at the world, the first one we call meaning indicative by the name. It's called every entity is perceived in itself. There is no reason to look beyond the meaning indicated by that name. People

34:14 who look around them and analyze nature, the universe, they only perceive it by the meaning indicative by the name. What does that mean? Like for example, we look, they look at a tree, they say this is a tree because its name is tree, but they don't look beyond it. They don't go and study beyond that. This represents the perspective of those who usually justify their disbelief with the natural world by just naming things. You know like for example when we talk about the creation beginning of the universe you know they come to that

34:59 point materials will say materialists will say we don't know how how it happened but it happened. See, we just analyze what we see, what we can test. We don't need to look beyond it. And this is, you know, uh a a perception uh where their perspective is based on just the names, you know, as I said, tree, but somebody could have, you know, given that tree a different name too, then they would have used that name. Nothing would have changed. However, there is another way of looking at things. It's uh called looking at objects or what is in existence through.

35:50 So meaning indicative by the letter not by the name. Every entity indicates a meaning other than itself. Then everything changes. Like for example, I gave the tree example. In the in the word tree, there is a letter called R. Yeah. Inside of a tree, there's R there. That letter could go into different words and make up a different word and which has a different meaning. So you evaluating things uh by the meaning indicated with the with the letter. I'll explain what that means. When we when we view each entity in

36:36 nature as letters, we decipher it's like a code a great story written by the creator in the book of the universe. I always use this analogy. Allah subhana wa ta'ala has sent us two books. One is the book of revelation. The other one is the book of creation. Book of Revelation is the Quran. Book of creation is the universe. They are both authored by Allah subhana wa tala. They don't have different authors. You know sometimes radical people they say why are you talking about scientific and technology all these things they say you know whatever is written there we are

37:21 literalists that's it we believe in that. That is a wrong way of understanding. And I say to them, okay, you know, praying five times a day is a law of Allah. He commands it. Yeah, it's an obligatory act. What about gravity? Is it not a law of Allah? Did someone else make that? That is Allah's law, too. Just as you need to obey the commandments in the Quran, you need to obey the laws of you know what they call nature but it's they are the laws of Allah subhanana wa ta'ala. So when we read the Quran, it is made up of Arabic. The Quran was

38:07 revealed in Arabic and it's made up of an alphabet. When the the the you know the letters come together in a certain way, they form words. When words come together in a certain way, you know, configured in a certain way, they form sentences, meaningful sentences. And when we read it, we understand something. When we look at the universe, is it any different? Think about it. Universe is made up of letters as well. That's what it means to read the universe through mana. What are those letters? They are the elements in the periodic table.

38:53 There are 118 of them. Yeah. Hydrogen, helium, you know, 118 of them. They are letters letters as well. When those letters letters hear come together, configured together in a certain way, they bond together. They form molecules. You know H two O two letters two of that one letter of that comes together a meaningful word it forms water. When molecules come together they form bigger molecules like proteins and so on. When they come together they form living beings, plants, human beings, animals. So each of us, each human being, each

39:40 animal, each creation in nature is really a sentence from Allah subhana wa ta'ala. It is written in the great book of the universe and we are required to read that as well. And this is what is called reading the universe through So the Quranic perspective is you need to read through mana the Quran itself calls it verses ayah. This is compelling Quran itself. Yeah we call them ayah.

40:25 The Quran is calls them ayah as well. But it also calls all the signs in the universe ayah as well. You know that star is an ayah of Allah. The Quran uses the same thing ayah for those too. The repeated use of the word ayah sign or symbol if you translate it into English makes us look for the meaning represented by the sign. It's encouraging us to learn. So what are the sources of knowledge in the Islamic worldview? So we started with the world view. So what are the main sources? There are three main sources. The first one is prophet

41:12 Muhammad peace and blessings be upon him as the messenger of God. The second one is the Quran as the verses ayah of revelation. And the third one is the universe as the versus ayah of creation. So there are three sources major sources which allows us to recognize Allah subhanahu wa ta'ala. Quran, Prophet Muhammad and nature and the universe. Why include the universe? because it is an objective source of information to test the truth of revelation. That is why it's in there.

41:58 Human reason is the instrument that achieves that. That is why we are given reason. That's why we have intellect. Without intellect, how could we understand these things? Allah subhana ta doesn't make it compulsory for a monkey to believe. Yeah. doesn't have the intellect. He gave it to us. Which means we need to use it. We need to reason with the universe. We need to study it. We need to understand and we need to see the artist behind it. So there's three major sources. So in the main world view categories there is a materialistic worldview

42:44 there is egocentric worldview there are people who are materialistic only matter matters to them there are egocentric worldview it's all me me it's all about me I don't care about anybody else and the third one is god centric worldview everything is based on belief and the commandments and to submission of Allah subhanaa tala. This is called the god centric worldview. Belief and disbelief produce marked differences in the way one sees the world and the universe. You know people can look at the world and the universe in different ways and it will produce different results whether you're looking at with the

43:31 glasses of belief or with the glasses of disbelief. You know if I put a red glasses on I will see everything red and I will think everything is red. Disbelief will result in a spirituality and psychologically dark and grim view of the world while belief iman will give a more luminous bright and positive outlook. This belief will be very gloomy. Why? Because according to disbelievers, life will end and they will never exist again. You got one chance to hit the target.

44:20 Even if you did, it'll be temporal. You will never exist again. That's very dark. As I mentioned few times before for disbelievers when they look at the past it's a huge cemetery swallowed millions and billions of people never to return again dark and gloomy. When they look at future it's a huge cemetery again waiting to swallow all of us. It is dark and gloomy but iman is different. Again, the Quran says, "God is the protector of those who have iman faith. From the depths of darkness,

45:07 he will lead them forth into the light. All those who reject faith. The patrons are the evil ones from light. They will lead them to he will lead them to forth into the depth of darkness. They will be companions of the fire to dwell therein forever. May Allah protect us. This is true for all aspects of life because again in the Quran saidlow now that you have allowed me to rebel and go astray I will surely lie in and

45:52 wait for them on your straight path. Shayan is saying this las then I will come up on them before them behind them from their right and from their left and you will not find merc of them human beings he's talking about thankful to you he's saying it to Allah but look at the philosophy thatl is using right from the beginning he says to Allah subhana wa ta'ala you have allowed me to re rebel. In a way, he's saying, "You entrapped me." It's very interesting, isn't it? You allowed me to rebel

46:38 because when Allah subhanana wa ta'ala said to the angels, Lliss was there as well. You know, when he said prostrate before Adam, they all didl except why? Because was arrogant. And then you know what he claimed? He said, "You knew that I wasn't going to make s because you're on all knowing and you still put me through that test." See the first philosopher in history is first philosopher. But he is using his own logic. But if Allah said to him, did I give you free will? Yes.

47:25 Could you have prostrated before Adam if you wanted to? Yes. Then how is it Ha Allah's fault? It was your decision. My knowing what you were going to do does not change anything. You were going to do it anyway. It was your decision. And we have free will too. It's an important thing to remember. So in conclusion, Islam has three dimensions as we said. Theology, devotional practices and spirituality. What were they? Imman, Islam and people who follow all of these three are

48:13 called Min, Muslim and Min. May Allah allow us to follow all those three. So all of these definition can fit all of us. Inshallah. I'll stop there.