Tonight we have a very special, actually not one special guest, but two special guests. Alhamdulillah al-Rameen. We're joined by Sheikh Muhammad al-Shinawi, Abu Abad, alhamdulillah al-Rameen, who we're blessed to have as a fellow Yaqeen who's written on the proofs of prophethood, as well as the names of Allah subhanahu wa ta'ala and so many other dimensions. And we had actually just released a clip last night on To Know Him is to Love Him, which is a series about getting to know Allah subhanahu wa ta'ala, the practical implications of that. And we're joined by a man of many talents, mashallah. Not that Sheikh Muhammad is not a man of many talents, but Sheikh Ammar Shukri, who is a speaker, spoken word artist, baller, Sudanese. So Sudan has a special place in our hearts. Alhamdulillah al-Rameen. We're blessed to have Sheikh Ammar with us too, inshallah ta'ala. And the way that we're going to do this tonight, a little different, is reflect on the name of al-Aziz. And I'll talk about why and what the dimensions of that are. We've been using these nightly reminders to talk about some of the reflections from Surah Ibrahim. And in Surah Ibrahim, on the first page of Surah Ibrahim, the name al-Aziz comes twice. It comes in the first ayah, al-Aziz al-Hameed. And it comes once again, which inshallah ta'ala I'll elaborate on for a few more nights, at least the context of it, al-Aziz al-Hakeem. And you see that name al-Aziz multiple times. And so I thought it would be a good idea for us to reflect on this name of Allah subhanahu wa ta'ala, with Sheikh Muhammad al-Shinawi, who of course has been working on Names of Allah series, and Sheikh Ammar, who teaches a course on the names of Allah subhanahu wa ta'ala with Al-Maghrib Institute, alhamdulillah. So I'm going to start off by asking Sheikh Muhammad al-Shinawi, Abu Abad, to give us some just initial insights into the dimensions of this name, inshallah. Fadal Sheikh. Alhamdulillah, shaykh Omar, for the gracious invite.
Bismillah, alhamdulillah, salatu wasalamu ala rasulillah. I'm going to try to keep this extra brief, especially with Sheikh Ammar being, this being his enterprise, his majesty class at the Al-Maghrib Institute, and I've constantly benefited from the gems and the deep dives he takes us into the names of Allah subhanahu wa ta'ala. But just a few thoughts that I had in mind to share about Allah's name al-Aziz, which is translated as mighty or the almighty or whatnot, or otherwise. Allah subhanahu wa ta'ala when he says in the Quran, for example, inna lillahi, inna al-izzata lillahi jami'a, that izzah, which is the quality from which the name of al-Aziz, or which the name of al-Aziz reflects, might, roughly translated as might, honor, power, so many things, it belongs to Allah entirely. And so every facet of izzah, of might, belongs to Allah. And then the Quran actually doesn't leave it to us to figure out what that means. It furnishes such detail on what al-Aziz means, at least as much of it as we can understand as human beings. So the scholars usually mention that through context, when you see where this name arises in the Quran, it arises to imply three concepts, or even paired sometimes with three names or three types of meanings. And they are power, independence, and qahr, and domination, or dominance or sovereignty. And this is very, very beautiful, that Allah Azza wa Jal teaches us and guides our thoughts along to how to conceptualize His name. Of course, in a human capacity, we can never fully comprehend Allah. So the first of them is that al-Aziz means power. That's the first dimension that Allah is perfect in. He's perfect in His power. And that is why Allah Subh'anaHu Wa Ta-A'la says, ma qadaro Allah haqqa qadri. They don't give Allah a proper estimate.
Those who deny Him, inna Allaha laqawiyyun aziz. Allah is strong and aziz. So strength, power, and people never being able to fully assess it, and most people not admitting it in the first place, is the meaning of that verse. That's why it all comes together in that package like that. And so recognizing Allah's power is what the name of al-Aziz calls us to. Ibn Khayyim has a really beautiful, call it an exercise. He says, if you were to imagine that the strength of all the creatures that were ever created were gathered in one creature, right? He had the collective strength of all the creatures combined, and then that creature, with all the collective strength, his strength is now given to all the creatures. So they all become equally strong, as strong as creation collectively. That strength, all of that, compared to, he doesn't say Allah, he says compared to one of the bearers of Allah's throne, the disparity between that strength and the bearer of Allah's throne is bigger than the disparity between a mosquito and the bearer of Allah's throne. So there's no comparison, and this is just one of the creation of Allah. Just to show you that it is beyond the brink of taqdeer, of assessing just how almighty Allah Subh'anaHu Wa Ta-A'la is. But then you come to independence, that Allah says he's a Aziz, he also implies that he has no needs. And that's very beautiful, because sometimes people exude such strength that they're able to sacrifice something. Like wow, that's really impressive, he was able to swallow that, or endure that, or stomach that pain. But independence means there's no sacrifice. He has no need, he has no deficiency, there's no void, there's no loss whatsoever. And that is where we constantly revisit the concept of Subh'anaHu Wa Ta-A'la Rabbika Rabbil Izzati Amma Yasifoon Glorified Allah, the Lord of Might, above all these partners,
and these equals, and these assistants, and all that. Even one of the meanings that should always come to mind when we recite the Ayatul Kursi, when Allah says Man dallathi yashfa'u indahu illa bi-idhni Who is the one that can intercede, like step in and vouch for somebody else in front of Allah, without Allah just graciously allowing it. Of the meanings there is that Allah does not need anything from anyone, and doesn't owe any favors to anyone, and is not afraid of consequences from anyone, and that is why only by His gracious permission can anyone ever step in. But then there's the third concept that just completes the meaning. And this is what's so beautiful about how the Quran teaches us how to understand Allah Subh'anaHu Wa Ta-A'la, which is the concept of Qahf, of dominance. That His Izzah, His Might, His Power permeates all things. Because I can have the ability to act, and secondarily in dependence I'm not going to suffer any loss or consequence if I act. But that doesn't mean I'm always acting. But the fact that Allah's power is the dominant over all things. When Allah Subh'anaHu Wa Ta-A'la says for example Qulillahumma malika al-mulk Oh Allah, owner of kingdom, but it's not really kingdom, because kingdom is like property. Kingdom here means control over kingdom, sovereignty. That's what sovereignty means, mulk, not milk. He says He gives kingdom to whomever He wishes, and then He says He pulls kingdom, snatches, plucks it from whoever He wishes. Because we're all so limited that we don't want to give it up. But Allah, because He's infinite, He gives it, and no one else wants to give it up, so He has to pluck it, Subh'anaHu Wa Ta-A'la, meaning there's no willingness in there. And so the fact that, and then the ayah continues to say Tu'izzu man tasha' You are the one that honors and gives might to, empowers whoever you want. Wa tu'izzu man tasha' And you humiliate or you debase or you take away from, you humble whomever you want, Subh'anaHu Wa Ta-A'la.
And so the idea that Allah's power permeates all things is a huge concept. It's not like Allah, if He wants, His power will show up. No, His power exists in all places. And you know, one of the things we try to do with the, just to close this out, we try to do with the Oa of Allah series, the Names of Allah series, Al-Yaqeen, is that we try to offer something that's yes, intellectually sound, but also something spiritually therapeutic, if you will, something that invigorates our faith, help us bring these meanings to the front. Because, you know, interestingly, it just comes to mind, like Mufti Menk, right? He constantly invokes the word of the Almighty, the Almighty, the Almighty. He said to me once that like his Twitter account is dedicated to people that believe in an Almighty, even if they're not Muslim, right? He doesn't address anything else on his Twitter but that. And so we, most, almost everyone admits that there's a greater power, and they admit that he's the Almighty. Then what makes his tweets so like motivational, right? The fact that you can actually think about on a deeper level, let these meanings awaken in you, let them settle. So that's what we try to do in the Al-Yaqeen pieces, is to help people along. And another objective of that was to help people purge some doubts that could exist in you. We try to, I try to pick a doubt each paper, that knowing that particular name of Allah can help mitigate, help, you know, get out of our system. And so knowing that Allah is Al-Aziz, he's in full control, that helps people get past lots of things. But one of the things that comes to mind, I haven't written about this yet, is people say if Allah's in full control, how do I have control? One of the early Muslims used to say, Allah is not just more merciful than to punish you for something that he put on you, but he's also more Aziz than to have to force you into doing things that are aligned with his plan, Subhanahu wa ta'ala.
Meaning his greater plan. Of course, you have, like the fact that Allah is in full control, but at the same time you have some sort of control, enough control to be accountable in front of Allah, that's an enigma for the human psyche, right? That's why the Prophet Sallallahu Alaihi Wasallam said, hold back on Qadr, because there will naturally be blind spots to fully understanding how Allah can have the ability to be in control of all things, and yet I still have this test of what I will do with my agency. And so these are the three meanings, power, independence, and then third, dominance, but at the same time, one of the doubts you try to purge with that is that Allah is in full control, and he's so powerful that he doesn't need to force me or usurp my little bit of willful agency to still be in control, Subhanahu wa ta'ala. That's just how Aziz he is, Jalla Jalaluhu. Let me, you know, I've spoken too much already, leave the floor to our brother Omar, may Allah allow for us a better understanding of him, and a life of acquaintance with him. Allahuma Ameen. Ameen, Ya Rabbil Alameen. Jazakumullahu khair, Mashaikh. That was a wonderful, a lot of wonderful reflections, you know, and I echo what Sheikh Mohammed mentioned, of course, about the incredible spiritual nature of the names of Allah Subhanahu wa ta'ala, and it is the most spirituality-enriching topic, it is the most iman-lifting topic, is to know about Allah Subhanahu wa ta'ala. It is the greatest subject because there is nothing greater to be studied. than Allah Subhanahu wa ta'ala, His names and His attributes. And I have a, you know, I don't know if I told Sheikh Mohammed this, but I've mentioned this in a lot of my introductions to the His Majesty seminar, is that one of the reasons, I have a number of stories that made me decide that I wanted to teach this seminar, it was my first seminar with the Maghreb Institute, and that was one of those experiences that I had was actually with him,
we were at a convention together, and we were sitting in the cafeteria of the convention, and Sheikh Mohammed goes to me and says, have you ever read the book Ma'allah by Sheikh Salman Al-Udh, Afaq Allahu Asra? And I said, no, but you know, Sheikh Salman, I have a relationship with him, I have a rule with him, and that is that when he writes a book, I have to read it. I just didn't know that that book existed, and so he said, you know, go ahead. And I went and I found it. A couple of months later, I see him, and he goes, did you read the book? And I said, I've been reading through it since the last time I saw you. And it was because, you know, normally with the names of Allah, we kind of, we assume, we relegate it to Sunday school. It's looked at as a superficial topic, a fluffy topic. It's not as academic as usool and fiqh even, and even other aspects of theology. You know, those are looked at as the meaty, you know, intellectual subjects, whereas the names of Allah, you know, it's just a song that you sing when you're a kid. You know, you learn what the meanings are, and that's pretty much it. But, you know, that book in particular opened up a world for me, an ocean, of getting to know who Allah Subh'anaHu Wa Ta-A'la was. And of course, that ended up being a lot more books on the particular topic. To come to Al-Hamid, or to come to Al-Aziz, you know, that name, Al-Aziz. Al-Aziz, this name of Allah Subh'anaHu Wa Ta-A'la is one of the most frequent names that appears in the Quran. You know, you have a lot of names of the Quran that, you know, are famous names, that appear like maybe three, four, As-Samad appears once, Al-Lateef appears seven times. You know, you're talking about very, very rare occurrences, even though some of these names are incredibly famous.
And so when you have a name like Al-Aziz that appears 92 times in the Quran, that is an incredible amount. And you see that Al-Aziz is paired with so many names as well in the Quran. I wasn't planning on getting into the pairings, but just one pairing that does appear in Surah Ibrahim, but it also appears somewhere else, which is Al-Aziz Al-Hamid. Allah Subh'anaHu Wa Ta-A'la is the mighty and the praiseworthy. He is praiseworthy because of all of his attributes, but Allah Subh'anaHu Wa Ta-A'la is the mighty, indicating his incredible control. Allah Subh'anaHu Wa Ta-A'la has perfect control over his creation. Al-Aziz Al-Hamid appears in Surah Al-Buruj as well. And I just want to, I want to give us a glimpse as to how we understand this name. Allah Subh'anaHu Wa Ta-A'la describes a massacre that happens in Surah Al-Buruj. Allah Subh'anaHu Wa Ta-A'la says, وَمَا نَقَمُوا مِنْهُمْ إِلَّا يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ He describes a massacre that happens to a believing community. And Allah Subh'anaHu Wa Ta-A'la says, the only reason why they were hated was because they believed in Al-Aziz Al-Hamid. They believed in Allah Subh'anaHu Wa Ta-A'la Al-Aziz, the one who is praiseworthy. He's the Lord who's deserving of being worshipped. Why would people be killed for believing in a Lord who is powerful and mighty and Hamid? But also a beautiful subtlety, a powerful subtlety from that combination of names is that Allah Subh'anaHu Wa Ta-A'la is describing this event and he calls himself Al-Aziz at its conclusion to indicate that Allah Subh'anaHu Wa Ta-A'la could have prevented it. Allah Subh'anaHu Wa Ta-A'la could have made their fires cold and peaceful like the fire of Ibrahim Alayhi Salam. These were people who were actually burned in trenches. Allah Subh'anaHu Wa Ta-A'la, there's a, I mean, they are limitless, the amount of interventions that could have happened.
But Allah Subh'anaHu Wa Ta-A'la in his decree, decreed in his qadr, he decreed that this event happened. And he is Al-Aziz and he is Al-Hamid. He is praiseworthy in that because the consequences of that event were praiseworthy for the believers. And this is something for us to remember. A lot of times we are grieved by everything that we see around us. We recognize that Allah Subh'anaHu Wa Ta-A'la is Al-Aziz, that Allah Subh'anaHu Wa Ta-A'la is also Al-Hamid in both of those circumstances. That Allah Subh'anaHu Wa Ta-A'la, nothing happens except that Allah allows it to happen. And Allah is Al-Hamid. These are, inshaAllah, praiseworthy consequences for everyone involved as long as they hold on to their faith. As long as they seek reward for it. And as the Prophet Sallallahu Alaihi Wasallam said, عَاجَبًا لِأَمْرِي الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ The affair of the believer is uniquely only good for them. Everything that happens to them. And that's only for the believer. Why? Because if something good happens to them, they are thankful and that is better for them. And if something bad happens to them, they are patient and that is better for them. And so, to answer that very popular question as to why do bad things happen to good people, the answer to that is bad things don't happen to good people. Only good happens to the believer. But that is only for the believer because of the way that they interpret and the way that they transform that which is disliked that happens to them, they're able to transform it into that which will be praiseworthy in its consequences. Fruits of Al-Aziz, there are two fruits that I'll share with you. And these are two fruits that in the His Majesty's seminar we talk about. These two fruits are constant for every name of Allah that has to do with His strength and His power. So whether it's Al-Aziz or whether it's Al-Jabbar or whether it's Al-Qahhar. Al-Jabbar is the compeller, Al-Qahhar is the dominant or the overpowerer. Al-Kabir, the great. All of these names and more will have two constant consequences.
And then they will have different other fruits as well. But these are two constant fruits and that is the fruit of Taqwa and the fruit of Tawakkul. The fruit of Taqwa and the fruit of Tawakkul. The fruit of Taqwa, why? Because I become cautious and wary of oppressing or harming anybody and being deluded by my own strength because behind that victim is a Lord who is Aziz. A Lord who is Jabbar. A Lord who is Qahhar. Behind every oppressed soul is a Lord who is stronger than me. So it should inspire Taqwa in me. And number two is the fruit of Tawakkul. I should be able to rely on Allah Subhanahu wa ta'ala because I understand that He is mighty and I should not fear the harm and the strength of anybody because behind me is a Lord who is mighty. Allah Subhanahu wa ta'ala says, توكل على العزيز الرحيم. Allah commands this and He says, rely upon Al-Aziz, the mighty, الرحيم, the merciful. الذي يراك حين تقوم وتقلبك في الساجدين إنه هو السميع العليم. Allah mentions five attributes in this series of verses to secure your reliance on Him. He is the mighty, He is merciful, He's not going to put you through anything that is greater than what you can bear. He is more merciful to you than you are to yourself. And He is always seeing you, always hearing you, and always knowledgeable of your circumstance. Even if nobody knows your pain, Allah Subhanahu wa ta'ala knows it. If nobody knows your circumstances, Allah Subhanahu wa ta'ala is always aware of it. And He is mighty, able to change your circumstances, and He is merciful as you go through everything that you go through. JazakAllah khair. Allah yabarak fikum. Beautiful reflections. And SubhanAllah, I think in Surah Ibrahim, by the way, there's also this meshing together. Al-Aziz al-Hameed, Allah Subhanahu wa ta'ala says, لِتُخْرِجَ الْنَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ That you would guide people from the darkness to the light by the permission of your Lord. And He's al-Aziz al-Hameed.
And so what that means is that Allah Subhanahu wa ta'ala is praiseworthy whether you praise Him or not, because He is al-Aziz. And a few ayahs later, al-Aziz al-Hakeem is speaking about the idea of those that end up going astray. And the idea of people choosing their path, of course always under the will of Allah Subhanahu wa ta'ala, but choosing their path. And a person choosing to turn away from Allah Subhanahu wa ta'ala, and in the process being turned away from Allah Subhanahu wa ta'ala. So who that guidance comes to and things that happen. And He is al-Aziz al-Hakeem. And I think that there's also something to be said about that, that He is all-wise, whether you can access His wisdom or not, and you can never access His wisdom. He is all-knowing. Whether you can have a glimpse of understanding or perceiving that knowledge or not, Allah Subhanahu wa ta'ala is all-knowing. So Him being al-Aziz al-Hameed, al-Aziz al-Hakeem, He is praiseworthy, whether you praise Him or not. He is wise, whether I think one of the practical implications, and maybe each of you, if you have anything further to say about that, but His wisdom is all-encompassing and perfect, whether you can access or understand any element of that wisdom or not, because He is al-Hakeem. He is the all-knowing. He is the all-wise. He is the all-praiseworthy. Any last one minute or chime in from both of you, inshallah ta'ala? Go ahead, Sheikh Ammar. So 100%, I echo what you said. It was, and I can't really add to it much. Al-Hameed is interesting because it's different than Mahmood. Hameed is the one who is the one of praiseworthy attributes. Mahmood is the one who is praised. And so Hameed is the one who is praiseworthy, whether they're praised or not, like you mentioned. Just like Habib is the one who has the attributes deserving of love, and Mahmood is the one who is loved.
And so Habib is actually, it is an independent attribute. Independent attributes are always stronger than those that are conditional, that require someone else's action. And so Allah subhanahu wa ta'ala, being al-Hameed, is the one who, whether or not everybody praises him or not, he's the one who has praiseworthy attributes. And I very much appreciate Sheikh Ammar, jazakallah khair, for the invitation, and Sheikh Muhammad for the companionship, not just on this webinar, but your companionship over the past however long it's been. May Allah subhanahu wa ta'ala bless you both. And the His Majesty seminar is online for those who are interested. Today is actually the last day to sign up, and you can get access to that at almadrib.online. Jazakallah khair. Jazakallah khair. Sheikh Muhammad? Something very fast in conclusion that Sheikh Salman, hafidhallahullah, in that book mentions, two things actually. He says that if you want to stir the meaning of Allah's Izzah in your life, as I was saying earlier, you need to actually, how do you bring this to the front? He says it's his book, right? He says, innahu akitabun aziz. Allah calls his book a book of Izzah, right? And so people that are distant from this book and don't drink from the fountain of this book, they wind up not realizing that he's al-aziz. And that is why they don't have that tawakkul Sheikh Ammar spoke about, even ethically, right? They cut corners. So for example, those that were fearful about the consequences of the Prophet, salallahu alayhi wasalam, coming to Medina, they cut corners and basically started developing a coalition against him. And they said, la yaqooluna in raj'ana ila madinati la yuqijana al-a'azzu minha al-adhal. You know, no, we got bigger numbers than him. We'll just, you know, coalesce and we'll just push him out. And when they come back to Medina, the ones that are really aziz, us, are going to throw out these weak links. And Allah said what? Izzah belongs to Allah and his Messenger and the believer and the hypocrite doesn't realize.
And so the hypocrite whose heart becomes compromised because he's distant from the aziz book, right? They start cutting corners because the weight of Allah's greatness is not there, right? Similarly, when people avenge, when you avenge yourself a lot, as Ibn Taymiyyah said, you will wind up cutting corners, right? You'll wind up committing vuln, transgressing against people when you make it your habit to be vengeful. And that's why the Prophet Sallallahu Alaihi Wasallam said that, you know, ma zadallahu abdan bi'afwin illa izzah. When you just leave it to Allah's izzah, right? When you just pardon people, make that your habit. You're allowed to avenge, but let your habit, your safe space, your corner be forgiving people. Allah does not increase a person in their forgiveness except in izzah, in might and in honoring. You cut corners and say, no, I need to get mine, right? Because you don't have enough relegation to Allah because the weight of his izzah is not there. And so the idea of stirring these meanings is very important. I'm just, again, discussing them so that we can actually have this lived experience of not needing to panic, not needing to cut corners, not needing to feel like we don't have al-Aziz standing behind every person who's at disadvantage, like Sheikh Ahmad said. Allahu ta'ala a'lam. JazakAllah khair. Absolutely beautiful. JazakAllah khair. And the All of Allah series is on Yaqeen as well. In fact, we just released a paper on As-Salam today. And you can also see the To Know Him is to Love Him. It says that it was done with Sheikh Mohamed Al-Shinawi and myself, that lecture, but it really wasn't. I just handed it off to him, mashaAllah, and it was a slam dunk. And may Allah azza wa jal gather us in person together. SubhanAllah, I miss seeing you both and being with you both. May Allah bless you both for the great work that you do. By the way, you mentioned at the beginning that I was a baller. I wish. Unfortunately, I don't play ball. Oh, man. Are you serious? Even though I'm from Queens and it's just embarrassing. Everywhere I go, people want to play ball and I don't play. Sheikh Mohamed is a baller, though. He plays. He is. He is. I've heard.
Unfortunately, I'm more of a viewer than a player. Well, may Allah have mercy on both of your fathers, by the way. I also want to point to that. And your mother. A tribute to his father. And it was beautiful a few days ago. And Sheikh Ammar, I know your father passed away about six years ago, right? Six, seven years ago. Allah have mercy on them both. And your mother. Ameen. Allah yabarak fikum. Jazakum Allah khair. See, I set you guys up to make diyar for my mom. You don't need to set me up for that. Allah yabarak fikum. Sheikh Ammar, put you on the spot. Close us off with a spoken word. Bismillah. Spoken word. Okay, so. I don't know why I should have expected that. It's not like I ever asked you to do that. Yeah, yeah, yeah. We'll just do a classic, just a quick one about Jannah. Because we hope on the topic of our parents that we are all reunited with our loved ones in paradise. And introduce them to each other, as Sheikh Ammar said, in Jannah. Ameen. So, close your eyes and imagine this. Eternal bliss, your every wish at your fingertips and more. Perched on a throne near a stream so serene and exquisite a scene you've never seen yet you still dream of more. Gone is pain, gone is fear, gone is grief, gone are tears, idle speech you shall never hear, and the prophets make up your social sphere. And more, the martyrs, the righteous, and the truthful too, you are from them and they from you, they held tightly to what they knew was true and to join them you did too. There's more. Maidens chased to restrain their gaze, lost in a glance for days and days. Fun and frolic as a child plays, where the breath that leaves your lips is praise of the one who gave you more. Imagine you and your father. And your mother, with ages the same. Imagine showing off your book with no shame.
Imagine nights with the companions, their stories to entertain. Now imagine Muhammad, salallahu alayhi wa sallam, knowing your name. What could be there more? Gardens underneath which rivers flow. A goal so far and yet so close. A journey worth taking for those who know. Tell me, do you not wish to go for more? For all of the bounties and all of the grace and all of the sights and the smells and the tastes will be forgotten without a trace as if frozen in time and space. When you see his face. What an excellent master of a miserable slave. You forgot and he forgave. He gave you guidance and he still, he gave you guidance and you still straight. You asked for mercy that he gave. And more. And more. And more. Allah Subhanahu wa ta'ala grant us Jannah. Ameen. Jazakum Allah khayran. With that inshallah, ta'ala Subhanak wa ma'a hamdika shahadu wa la ilaha ila anta astaghfiru wa qa'atu wa barak. Jazakum Allah khayran to both of you for joining tonight. Assalamu alaikum wa rahmatullahi wa barakatu. Wa alaikum assalamu alaikum wa rahmatullahi wa barakatu.