Building The Prophets

Introducing Imam Omar Suleiman and the Masjid's Central Role This audio is brought. Speaker 2 To you by muslimcentral.com this one Rahman Raheem and Hamdulillahi to Salaam Ala say then I want to be in al Shafi Anna Muhammad Salallahu. To all of the people joining this live stream, welcome to another edition of the Karima Foundation Live Stream Podcast. And I think this is the first one we've done digitally because we have a very, very special guest. And Hamdulillah, long time coming, many, many attempts to try to get your Mama Saliman to come visit us. But Hamdulillah, we managed to get this virtual visit facilitated by Brother Ashraw Motiwala and Brother Amin Gharad. We asked Allah Subhanahu Attallah to bless them both for their efforts. And we pray that this is the first meeting of many and the next inshallah will be in person. I don't have to introduce the Sheikh. We don't have a lot of time with him as well. I think we have about 30 minutes, give or take, that we will try to stretch it as much as we possibly can. He's smiling. So that means that's not a terrible thing to say. But Imam Suleiman is the founding president of the Yekin Institute and Institute the Karima Foundation has worked very closely with over the years. We've hosted nearly every single speaker, Professor Jonathan Brown, Doctor Wimir Unjo, Imam Tom Fakini and Shehu sub Wahhab, all of them have graced our center, Al Hamdulillah over the last few years. The only person who hasn't is Imam Saliman, but he's but he'll be coming soon in Jallah. And he's also an imam at the Valley Ranch Islamic Center as well. And he's just one of the pioneering God who has so much love and acceptance in the hearts of ceremony Muslims all over the world. And we pray that that is a reflection of the acceptance he has in the court of Allah. Subhanahu Ta'ala. Today's conversation with the Karima Foundation with like a third space Islamic organization in the UK that does a lot of amazing stuff. The organic growth means that we are now trans, transitioning into inshallah, opening a Masjid. So there's a lot of thinking happening right now. What does it mean to have a Masjid? What is the role of the Masjid in the Muslim community? And so I'm just going to go straight off into our first question, inshallah, and that will kick us off. Our teacher, Chef Sahel Hanif, who I think Imam Salaman had the honor of meeting recently when he made a visit to the UK, speaks a lot about the civilization of power of the city of the Prophet Alayhi Salatu Salam. That Medina is the model and the job of Muslims is to build Medina wherever they find themselves. And the center of Medina in the time of the Prophet Alayhi Salatu Salam and now was always the Masjid of the Prophet Alayhi Salatu Salam. And Imam Omar, you've spent many years delivering a lot of lectures on the lives of the companions who were living in that city. You have a glimpse into that Masjid, the life of that city and the Masjid specifically in a way that a lot of people might not. So I just wanted you to start off by, could you reflect for us on the Masjid of the Prophet Alayhi Salatu Salam, what it meant then, what it means still? And then how can we reflect that best in the Masjid that we build in our communities as well? Exploring the Social and Spiritual Dimensions of the Prophet's Masjid So now firstly, what an introduction. So thank you for the guilt trip. Man, that was intense, you know, so firstly, my, my sincere apologies for for not being able to physically get there yet. But you know, Yapina is a lot more people than those that you mentioned. We still have a lot of mache from you. I haven't visited, so you can't just say just just me, but inshallah we'll all visit and bless you all for the great work that you're doing and my lives would elevate you all and my last pants up a bottle can your new project, as well as acceptance with your with your existing projects. A lot of I mean, when I think of the Masjid of the prophets of Allah, it was Saddam. I tried to imagine myself if I was in Medina and I woke up in the morning, what are the options right to to go to where do I go? The prophets like Saddam himself, you would find him first and foremost in the Masjid. You would find him, Arya Salatu Saddam, visiting the people of Medina. You would find him visiting his loved ones in Buckier and making it stuff hard for the people in the graveyard. You would find him walking through the marketplace, IE Salatu Saddam interacting with his community. So one of the things that I want to immediately sort of, I guess removed from this conversation is the idea that the Masjid is just some sort of a last resort or that people come to the Masjid because that's the only place they could have found the prophets of the Lahari was done. That's actually not true. The messenger of a lost lice of them was someone who really would go out of his way to meet people. In fact, one of the the wisdoms that the scholars mention of the prophets like so I'm taking a different path to Salat to eat and then returning from a different path was do you send him a habitat he pain so he could say Saddam to the people, you know, on both sides, you know, so he took a different path to basically meet people that lived on different streets in Medina. So the prophets, like some came out of the Masjid. But at the same time, if you're in Medina, you ground yourself with your morning being spent in the Masjid and then every element of society that will confront you or that will guide you will be found in that time that you spend in the Masjid. What do I mean by that? There's Ibad and the Masjid when it comes to the poor and the needy. You have Haba sofa, you have people living in the Masjid when it comes to Dawa, the Masjid of the prophets Sallallahu Wasallam was the place that non-Muslims would come to Medina that wanted to seek guidance on Islam would walk straight into the Masjid of the prophets alliance. And there wasn't like a Dawa day or like, you know, show up on Wednesday night for this this gathering that we have. It was very common for either a head of state or an ambassador of a head of state or, you know, someone who is a Bedouin from the outskirts of Medina who they could barely understand because of how rough the dialect was. You know, as, as you'll see some of the narrations like that. Another he might hold. We wouldn't know what he was saying except the profits license and he, he tuned in and he understood what the person was saying. Someone who didn't know the etiquettes of the Masjid, someone who you know, came with bad intentions, right? Plotting an assassination on the prophet's license. Like Dawah was found in the Masjid, so social services were found in the Masjid. Dawah was inside the Masjid. It wasn't Speaker's Corner. It was the Masjid of the prophet's license. You came to the Masjid and that's where you had that type of a conversation. All stripes, all types of people. It's where the Prophet Sallallahu and he was seldom conducted his most important meetings, right. You know, some of the, the, the the late writers they mentioned, you know, if you look at sort of the Meccan dichotomy, like they had their daughter another way, they had their place where they would go and they'd gather the prophets like seldom conducted those types of discussions in the Masjid. And that actually was also a paradigm shift because it removed the capacity or the tendency for people to separate, you know, important decision making and the affairs of the world from the religious affairs, the fact that that was based in the Masjid. So you can go on and on and on, but I think ultimately, you know, at the end of the day, when you came to the Masjid, you weren't just connecting with the Messenger of Allah sallallahu as a person, but you were connecting directly to the source, Allah Subhanaw town, who sent the Messenger of Allah sallallahu and he wasallam. And so your first interaction with the prophets, like some is praying behind him facing towards the qibla. And that is a true manifestation of qulin quintum to Hebrew and Allah have fet tabiruni habibkum Allah. So if you truly love Allah, then follow me in Allah so that will love you back because he's your imams of Allah. You assalam. You're lined up in rows behind him, but you're facing the same direction and you are listening to his recitation. Just as you're being guided by the revelation that came through him outside of the message, you're listening to his recitation. You're trying to connect to a loss of Hanoi ta'ala while listening to his recitation. Sallallahu adihua sallam. And you know, the sahaba would reminisce like on what that was like, you know, baradhna azza. But I was just teaching about him yesterday, like in Baradhal, the Allah Tarahan, who would remember that We used to pray Salatuda Atma, which was the Daisha with the prophets I sound and I remember him reading. So teen Watini was a Tony. So I never heard a voice more beautiful than the voice of the prophets. I saw that. So you were facing towards the pivot of trying to connect to Allah Azzawa, the prophets I sound was your Imam. And that was of course the way that the entire setup was meant to be in terms of the divine operations. Right that we have our messenger Sallallahu Adi Wasallam, he's Imam and Huda sallallahu and he was Saddam. He is our imam and guidance and we face towards what he faced. We continue what he said in motion. We try to extend his light sallallahu and he was Saddam. We take the torch from his hand, ID, his Salah to a Saddam, hoping to one day drink from his hand Sallallahu and he wasallam from from the hell. So it's it's the center and it grounds you. And that's where you're most likely to not just connect with the messenger of Allah as a person, as a leader, but to find your greatest connection to Allah as well. And every element of society confronts you, and every part of the divine mission confronts you in that place. Navigating the Needs of Youth and Elders in Contemporary Masjids Sonic going on just thinking about so when when you mentioned there, you talked about just every element of society is involved. Every element of society has a space. I think one of the challenges that we have in sort of the modern day mustard is is the difficulties of catering for maybe the older, older generation versus younger people. So how, I suppose it's, it's just where, where would you, what, where would you place sort of a bit more emphasis and how would, how would we navigate that? And again, like, like, you know, we mentioned that there are, you know, difficulties and, and challenges that we have. But how is that what, what would be your suggestions and, and advice for trying to ensure that everyone feels that they do have a space there rather than elderly maybe feeling a little bit left out because the most of these maybe basketball. Yeah, exactly. Basketball courts and youth clubs and whatever else. Speaker 2 No Koali night. Speaker 3 No, I don't I don't know how many more things are going to throw in there. You know, look, our rhythm, if I made like they they did a good job of leaning into the idea that you have to always be trying to balance and perfect that balance, knowing that the balancing is is going to be imperfect. So like Imam has some bossy Rahim alone in his ass, like how to balance, you know, our Edenman and Ibad the knowledge and worship. He said you should seek knowledge in a way that doesn't affect your worship and you should worship a lot in a way that doesn't affect your seeking knowledge. Satan ideal. And he was asked like who's the the greatest fucky, the greatest scholar? And he said a person that you know, basically connects people to a loss of Hanoi Tad or or causes people to have fear of a loss of Hannah Otada without giving them the concession to disobey a loss of Hannah Otada, something along those lines. So the balancing act is always there and like how you answer these types of questions and how you approach these things. So when the prophets like Sonam says that lay some in there that he's not from us who does not show mercy, Yaham. So you don't know who does not show mercy to the youth. Well, you what could have been on and then give honor and respect to the elders. Well, that tension is going to exist between showing mercy to the youth and, you know, giving respect to the elders because sometimes they're going to clash. And so the, the way to, to deal with it is the way that we deal with everything else and, and trying to constantly maintain that balancing act of hope and fear of youth and old of, of different audiences, different people. And the message that there's a consistency of behavior. And sometimes it's going to weigh more in the direction of one over the other, because that's what the priority of that moment is, but without compromising the overall approach that you're supposed to have to this audience or that group. So, for example, like the prophets, like I said them, you know, we know that he hastened in his salon because he heard a mother that was, or he heard a child that was crying. And the prophets like some felt bad for the mother, OK, that was due for that moment. But at the same time, like was this every Salah? You know, someone could argue that came at the expense of the for sure of everybody else, right, Because I would have loved for the Prophet slice them to take much longer. But the messenger of Allah slice them was deeply present in the moment like so so yes, Al al Hassan and Hussein, may Allah be pleased with them when they came into the Mazda, the prophets like seldom saw them coming and tripping over themselves. And he gets down from the men butter and picks them up and he puts them on his lap. But the prophets like some did not give every Holt, but with the Hassan and Hussein on his lap, right the Aloha Anuma. The point is is that like you have to know that sometimes you're going to have to be able to adjust to the moment because this particular person or this particular group demands a special type of attention for you in that moment. But the equilibrium of the Mazda does not disturb, right, Which is what caught for the elders, Rahma for the youth, what caught for the elders, respecting and honoring the elders. That is shown in spell the most basic adapt like of of how we treat the elders and how we listen to the elders. You know, if if an elderly person pulls you to the side and wants to vent about how things are not, you know, the way that they should be in the mustard according to the way that they see things, the walk car to that elder is to sit and to listen. And so that's going to you know that that's something that's modeled by the leadership, right, like this elderly person comes like I'll give you an examples. How long when I finished hold on my Masjid and I hope he doesn't watch this, but there's an elderly brother that will always come to say Saddam and there's a line of people that that will want to ask questions and stuff like that and and talking and a lot of times they're younger. When I see him, I immediately turn to him and I and I'll kind of everyone kind of understands like I'm going to prioritize him right now. I'm just going to give him Saddam, give him a hug. And that's part of what caught. That's part of honoring. All right. If he has some feedback of the whole, but I'm going to listen to him. I'm going to let him take his time and that is actually teaching bid in the night time. The younger people like hey, when an elderly person wants to talk or has something to say, you need to let them speak. Let them let them say their peace and then kiss them on the forehead. Honor them say Jazaka Lahir. It's OK, right? The rahma to the youth is then you know when, when, when someone right, does not show them the welcoming spirit that you would want them to have in the Muslim that you then overcompensate by by having that type of an approach towards them. All right, well, what you're asking about is like, well, how do we set up the facility? How do we set up the programming of the Masjid? That's where if if you think about the vastness of Rahma to the youth, whereas wakar to the elders, and I actually say that the elders are, are a lot less demanding. If you think about what wakar actually calls towards, you know, they're content with their space. If you give them their space in Charlotte, if you, if you maintain what they feel like a message should be for them and you're mindful of those boundaries that need to be created around them. And I think we should be in Charlotte and we should honor that. But if you think about like the vastness of Rahman, that's needed because the difference between wakar to the elders and Rahman to the youth, wakar to the elders, like you're not afraid of the elders abandoning the masjids. Like it's very rare that the elders, I'm going to stop going to the Masjid. You're not afraid of the elders leaving their religion. You are afraid of that for the young generation, right? So the, the, the concern is a lot broader. Therefore, that has to be proportional to the planning in the way that you're setting things up. So negotiating those realities should be proportionate to the priorities that you have for those different audiences. And sometimes in a moment, something's going to give and that's not going to necessarily become the norm. But one thing Subhanallah, I'll share, which which I think is really powerful. And no one's the prophet Sallallahu and he wasallam. So we can't even pretend to be that way, right? And or, or even aspire to have the same level of honor towards us because we're not deserving as as leaders as the prophets. Like someone was deserving. But there was like a general understanding that you know, the Prophet Sallallahu and he wasallam sometimes out of wisdom or out of seeing something, seeing a situation, he was going to do something pivot from the norm and like the congregation kind of understood. And that is when when a lot, as John mentions to obey Allah, obey the messenger slice and what ordered Amri Mincombe write the people that have have the amoral that are governing the affair amongst you. Like in a messageed context. That's the type of trust that is earned and then that's the type of trust that you have to work with with your community. And what I'll say is that you can never overcompet. You can never over explain or over consult people within the Masjid that might have, you know, different types of of view viewpoints towards things. I'll tell you this subhanallah, like sometimes a 30 minute heart to heart conversation can save you 3 months of a headache, right? You just took the time. Like who's the main person that has an objection to this? Let me go say, Hey uncle, you know, hey, so and so how about we sit and talk and let's talk through this and shot. I want to hear you about that 30 minutes. The, the, the hem, the, the, the, the, the headache that will be resolved by just having that conversation and making that person feel like they were hurt. Whatever audience they represent somehow like can can really save you a long time and it goes towards building trust and that's why allies would commanded the prophets. My son, though he would be the least in need of doing Shura shower home flop right, especially after they fell after the after there was a mistake that was made. Even then don't stop consulting them because we know as as leaders that a lot of times like if we feel like, you know, we tried to delegate or we tried to consult and it didn't go the way that it was supposed to go that at that point, well, I just got it. I got to do it myself and I got to put my foot down. And we kind of have like a, a dictator sense kick in to us. Like it doesn't work that way. Like you can never over consult and and make people feel heard with the night time to try and negotiate those different realities before or after. And inshallah tada, when you model that type of behavior, that flexibility, then inshallah tada, your your community will start to model that flexibility as well. Understanding the Political Significance and Defense of Masjids Thank you so much for that amazing answer. Imam Omar, you mentioned in your opening remarks about the nature of the Masjid of the Prophet Ali Salat or Salaam, and it's a very political space. And you also, I mean, I think, said no Amidab al Qatar of the Allahuan who would meet ambassadors in the Masjid, even Byzantine Empire, the Persian Empire. And so the Masjid embodies this political reality of Islam as well. And I was just, we were just reflecting before as well that one of the things we're seeing with a lot of anti Muslim ideologues is a targeting of the masajid. Whether that's the Zionists attacking the Masajid in the West Bank and Gaza, I don't think if I don't know. Gaza has a functioning Masjid right now. All we see is people praying in rubble. And the other is still going on, but the buildings are derelict. There's nothing there in terms of physical building standing. We have the Hindutva attacking masajid in India. I think there's Bobby Masjid that they tore down. We had very recently in the Uki think a couple of days ago where a mustard was burnt and I think two people were inside or something and they. Speaker 1 There was a congregation. Speaker 2 There was little people inside and they barely escaped. And that was far right antagonists. And so, I mean, I'd love see, I don't know whatever reflections you have on that, but the main question there is what is it that the mustard embodies that threatens them so much that they feel like this, this physical space is so terrifying to them that they have to attack it and tear it down brick by brick? Speaker 1 Imam, you've had your own experiences in America where you know, there there've been people outside with, I mean, we don't have the same gun laws in in the UK, but you obviously had that in in America and and trying to deal with that. But it just goes back to your point as well. Just to, just to add very quickly is the priority of the moment, because it seems very much that this is, you know, across the world, this is the, the real difficulty that Muslims are facing at the moment or part of it at least. Speaker 3 Yeah, yeah. My lives would to protect you on protect. Yeah, here we do AR15. So people come out with their rights. The good news is that is that the imams here have guns too, including myself. So that's kind of like it's an open carry state in Texas. I say that a bit sarcastically in the sense that it's actually a terrible setup for society that everyone has to kind of carry in. But there's the guns are everywhere, right? I mean, like you will see guns on security. Sometimes the imams are carrying, sometimes like, and sometimes you got protesters carrying their guns outside. It's actually a really uncomfortable state. And it's probably like in in full. Like, this is actually something I think about often and I'm trying to weigh my words here, Hikmah. So we had multiple armed protests in front of our Masjid and our community dealt with that in different ways. You know, at some point the community said, all right, let's, you know, take roses to the to them and let's try to talk to them and let's show them love. It's fabulous that he asked him, Faye that that the Bina Cobain, who I doubt and can't know what I mean. You might remember even like the BBC did like a documentary, United States of Hate, where they actually had me talk to one of the protesters and how did it not like, you know, it was like a social experiment softened up changes his mindset entirely as a result of those conversations and and meeting at that time, it was the Syrian refugee crisis, all the xenophobia towards Syrian refugees. It's like, yeah, that that worked. You know what I mean? For that, for that one protester, There's no doubt that there's a good intention that sort of drives that response now at some point. And this really speaks to like, just differences in mindsets and differences in approaches. When they went to a Masjid, you know, downtown in Dallas, Mashallah, those brothers, historical community, African American community have a legacy that sort of emanates out of, you know, the Nation of Islam and then the community, Mohammad, the Muhammad Rahim Allah, and then also their movements like the Black Panthers and stuff like that, that that existed in that reality. They came out and they held their guns and they stood in front of the Masjid and basically, you know, the protesters went there once and they were gone within 15 minutes. And I often wonder, like, what's the better response, right? What is that? And and there's no clean answer to this because what they were doing was where I do the homosexual, like show your strength. Sometimes you have to show your strength so that you don't tolerate the bullying or show an acceptance to the bullying. So like this is a really interesting conversation amongst the community because there are a lot of people that were in the camp of like take roses out that didn't like that response. I personally thought that it was a very profound response that it's not a different type of message and necessary type of message that look at like we're not going to be bullied either, you know, like you, you've got to give this nonsense up. So showing strength is sometimes accent. So either the, you know, it's Fabulatia accent. Showing strength, which is principles governed doesn't descend into the same loneliness that our enemies show towards us. Sometimes that's actually like the better response. OK, now, no point does that become like taunting someone else at their place of worship or harming someone else's place of worship or doing something that's unprincipled? Just means like I think in the broader sense, because obviously you don't have the exact equivalent in the United Kingdom, it means that that Masjid should have a sense of, look, we're not going anywhere, but we also are always open to conversation about who we really are. But we're not going anywhere and we're not going to relinquish our sensibilities because of your insecurities. Like we're going to still be who we are, but at the same time, who we are is not as bad as you've made us out to be. And we're always willing to have a conversation. And even now it's kind of like a post genocide reality. I have to remind myself sometimes because like people will come to the Masjid, met some really, really ignorant people. And as a Palestinian, and you don't have to be a Palestinian as a Muslim or even as a human being, right, who has had something deeply change and within me after October 7th, right like this last two years has fundamentally changed like my chemistry, I think my brain chemistry and then just the way that the world looks in my eyes. Sometimes I have to hold myself and remind myself like this person, if it's in the category of Allah, of Allah, my Filipomy phenomena, anemone Allah, forgive my people. They don't know any better versus someone who is being intentionally malicious and is not just brainwashed, but brainwashing and part of the machine and, you know, trying to perpetuate harm here, right? And like, I have to turn that off and, and resort back to the this is a person who's a llama for you, call me phenomena. And once I have to listen to them spew like that garbage, but then slowly, slowly undo it with with patients, right. So just like you've got to judge sort of the multiple audiences within the message that you also have to judge your detractors and put them basically so out like they're not all the same. I always think backs probably one of the most remarkable sayings of the prophets, like Salem in the battle of of Bedir, where like they're marching towards the the the messenger Andy slot to a Saddam and and he looks towards them as they're marching towards them and he says encounter for call me. If there's any good in these people, it's in the one that's riding the red camel. And he said that there's some people that were brought out who don't actually want to fight us, but they were sort of forced out of their homes to come in to fight us amongst almost like an Abbas will be allowed to right. They're not really out here to fight us. It's like the prophets, like Son was diagnosing the the camps, even though they just look like one big army that's coming towards us. Like he was looking at the Mahdi sloth of some. He was explaining the different groups amongst them based on hesitation, based on like malice or a level of, of motivation towards hurting Muslims. So I think we have to sometimes like take that step back and back. All right, what did they really want? Now, what I'll say in conclusion of that about the messages and what the messages represent #1 the Masjid should have a phenomenal relationship with its neighbors, like those in the in the vicinity of the Masjid should have a good relationship with the Masjid. So you should work overtime to make sure that the church is next door, that the immediate neighbors to the Masjid are not just in tune with what the Masjid is doing and having their questions answered, but also having their concerns hurt, Right? And develop a relationship with your immediate neighbors. That is something that is so crucial #2 recognize that the physical presence of massages poses a threat. You asked why, why some people feel threatened? Because it's situated in a broader context of, you know, folks feeling like Western civilization is being erased, right? And so this physical structure of the Masjid represents the physical removal of Western civilization to them. What we have to, what we have to try to lean into is the idea that these masjids are here and Islam is here in the broader sense to enrich society, not to demolish it to, you know, to be good for the people, not to harm the people, that there are no nefarious intentions there. But it's, it's, it's actually about, you know, bringing the rahma of Rahma tended, I mean, Salallahu bringing his mercy on a sloth was done to our countries, to our cities, to our to to our neighborhoods, wherever they may be. And your immediate testimony to that is going to be your actual, your actual physical neighbors. Fostering Cooperation and Understanding Among Diverse Masjid Communities I now recognize also that we have. I shouldn't have said this. I'm about to say that we've hit the half an hour mark. I've actually now prompted you and I should have just pretended we hadn't and just carried on for the next three hours. Speaker 3 I've seen my don't worry, I've seen my watch. But but no, I can take one more shot you. Speaker 2 Can go. There's there's so many things to ask. I'll ask 11 more because you said I have to ask only one more and that is you mentioned about the African American community in America and you know that the Masjid that they had. One of the things I remember somebody mentioning about the the, the city of the Prophet Ali Salah to Salam again is that obviously there was the Jamir Masjid, which is the Masjid of the Messenger of Allah, Ali Salah to Salam and Masjid the Nabuli al Sharif. But there were a lot of masajid in that city where people would pray different sahaba would go and deep prayers and the different masajid. And it's it's like a reflection we're having as well because we're thinking we're opening a Masjid. What are the models you have of massages that are opening? You have, you know, the Multiplex Masjid with so we don't play basketball here, but I don't know, you know, like you have the Astro turf football pitch and you have this and that and all of the different in the paraphernalia, everything attached to it. And then at the same time, we have in our hearts, you know, like love for that intimate local Masjid, that Masjid that I grew up in my family used to go to the most my grandfather used to pray in. And so I don't know the question as such is about diversity of massage. It what do you know, like we talk, there's no, there's no single model. The Masjid is not a monolith. It's existed for 1400 years in so many different forms in, in so many ways. People have prayed Jumai in so many different places and things. And I know you travel a lot and you've probably seen so many Mossadid in all of your travels, from like the most simplistic all the way to the most extravagant. And so I just wanted you to maybe reflect a bit on the idea of the diversity of the Mossadid and their own. They have a personality of themselves. And what does that mean for us as well? Speaker 3 You know two things. One of them is like when you look at the life of the prophets, like some as, as you mentioned, like he was navigating these realities and there was always some level of healthy competition. It's like Mazda Kabat as as a tribe. It was Masjid Ben Rahmaninov that was the tribe and the prophets like some spent his time there and then he went to he made his way towards where we now have Mazda. Never we he's traveling with Benjal with his maternal uncles and Ben Ossad Minouf. The cousins have been around enough. They said you also like, give us something right, We can, we can have with our cousins on the day of judgment. You know, you spent all this time with them. So the Prophet Sallallahu alaihi wasallam, he goes and he he prays, IE Salah to Salaam in with Ben Hussain of Minhof, which becomes Mesut Jumaha. So if you're walking towards Quebat, like you take Mamsha Quebat, you can actually see the detour to Mesut Jumah, which was Ben O Salah Minhof. And then you have like Mesut Kabulitain, which is Ben O Salima, the tribe of Jabbat will be allowed to Anhun and more than it'll be Allah and others. The point that I'm making is like, even the prophets like son was there was a reality towards like people wanting to have like their the sanctifying right of of their areas even at that time. And the prophets like son was mindful of that. And he was so noble and beautiful in that, as he as he was with everything else on why? So I'm sort of acknowledging those feelings. Like he didn't say to Ben Assad, I'm like, come on, like this is Jihadiya. Forget about that. You know, just go pray and Reza Kova, stop asking for things come to. He didn't do that. Like he understood. How do you swap with some that these are natural feelings? OK, so how do we deal with that reality? What's the model? I'll tell you what you shouldn't do is you don't treat another Masjid that comes up as like Masjid, all right, like this evil Masjid just because a group of people broke away and they started like a new Masjid. Treat them like they're the enemy. In fact, somehow the best thing to do is to actually go and to visit that Mazda that opened up around the corner, that opened nearby, and to immediately set the terms that we are brothers, that we will work together and that we we love each other for the sake of a loss upon entire. And even if there's a minor like ideological differences, some personal differences, it's all good. At the end of the day, these are houses of a loss upon entire. The owner is the same. And we will work towards the same mission. I've never seen like taking a standoffish mentality towards another message that opens up going well for anybody, right? Such a bitter tone for the long term. So if someone goes and opens a Masjid 5 minutes away tenant, just go visit them, build relationship with them. You know if if if you can do community events together, good. If you can't do community events together, at least get the leadership level connected. But I don't see a problem with multiple masjids, so long as there's some sort of working cooperation with all of those massages. Well, long. Urgent Call for Awareness and Dua for Unjustly Imprisoned Muslims Time. I know. I don't know if that was that ringing sound or somebody telling you you need to go now, but Amin mentioned that the reason you're having to leave early is to do with the recent case that's happened in America. There's a brother, I think Marwan Maharuf, if I'm remembering correctly, who was detained by ICE agents. And So what I wanted to give you a chance to do, I know we don't have as large an audience as maybe other organizations and things, but maybe you could let us know because I know he said that you didn't want to cancel some prior appointment you had with regards to that, obviously. And so I thought maybe there's a way we can also be of help with that case. So maybe if you could tell our audience what is the case, what's happening and what kind of Muslims in the UK do to help in in this regard. Speaker 3 Firstly, you're secondly like true empathy, Subhanallah, like Brother Marwan is someone who established multiple massages. This is a reality that the UK doesn't know, which is like a militarized immigration force that goes out and just pulls people off the streets and abducts them into vehicles and throws them into facilities in the middle of nowhere that where they're stacked up like like sardines. This is a very different reality. It's it's a disgusting reality. So you're doing honest, what I'd say is like the same thing that allows for the disappearance of Doctor Afia Siddiqi and you know, the Holy Land Foundation 5, Imam Jamil, I mean, so many others that you all probably have heard about. I know Doctor Afia in particular, you know, it's the same thing that sort of allows these these micro, you know, oppressions compared to those major, major, major oppressions that collectively, right, Like throwing someone into prison for 60 years is not the same as throwing them for 6-8 months. But it's still it's part of the same sort of mindset of caging Muslims, right and putting them away and disappearing them. The one thing that I'd say, you know, is don't ever look at any part of the omen say, oh, that's their problem, that's their problem. It's all of our problem, right? So do spread awareness, do make your and do try to plug in and charlatan as much as you can to those efforts to free these these peoples probably just had another brother picked up, you know, yesterday. So I like, and that's actually part of the system overwhelms us because it's like they come at you with so many of these abductions that you can't keep up. So that's unfortunately the reality that we just had another brother named Yakub that also got picked up. So please make their heart for them all. So. Speaker 2 We ask Allahu Subhan Allah to protect the Muslims all over the world and to grant freedom to all of those who are unjustly imprisoned. We thank you so much Imam Omar for giving us your time. We have 64 people watching right now in front of all of them, the Ashu Hada. We also would love to get a commitment from you that Insha Allah, you know I'm about to ask the next the next time you're in the UK. You will try your best, you will try your best to come and pay us a visit. Inshallah. Hopefully we'll have the new site. You can come and see this new Masjid that you have now inspired with your amazing words. Inshallah I won't put too much pressure on you. You've made it. Now I have to get the whole of your team to come 1 by 1. So I have to like go through all the staff members and everybody gets to come and then finally you. But we love everything you're doing. We follow your work very closely. The your keen institute, the papers, the videos, the lectures, and it would be an incredible honour to to have you grace our town in Shalalah Otada. Next time. I know you, you come normally in January. I'm being too specific now as well, but in Shalalahatta, whatever we can facilitate, it would be absolutely wonderful to have you. But I thank you once again for the time that you've given us. And we asked Allah Sohan Otada to make our next meeting a meeting in person in some way, shape or form Is our final meeting to be in the Garden of Paradise together in Shalah? Speaker 3 It's not like.