Qur’an 30 for 30 | Season 6
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Juz 15: Beware of Shaytan’s Strategy | Sh. Ali Hammuda
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How does Shaytan deceive us into arrogance and disobedience? How does the erosion of ethical values cause a society to become lost? How do the blessings of Allah test our sincerity?
Join Sh. Ali Hammuda with hosts Dr. Omar Suleiman and Sh. Abdullah Oduro as they explore Juz 15 of the Qur’an, uncovering the way to be a role-model ummah and liberating yourself from Shaytan’s traps by becoming a person of Qur’an, salah, and deep connection with Allah’s Names.
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Download our Qur'an 30 for 30 Life Lessons Journal to record your own reflections as you watch this series.
Transcript
This transcript was auto-generated using AI and may contain misspellings.This is what I\'m going to do to man. I\'m not just going to suggest, I\'m going to ride them, I\'m going to control them as you ride and control an animal. The more that we realize this \'Ubudiyah to Allah, the servitude to Allah, the more that Allah honors us. And everything that we have is a ni\'mah, but it\'s based on how we look at it and how we act with it. As-salaamu alaykum wa rahmatullahi wa barakatuh. Welcome back to Qur\'an 30 for 30. Alhamdulillah Rabbil \'Alameen. We\'re back in the UK. Sheikh Abdullah is in his favorite place in the world. And we have with us our beloved brother, Sheikh Ali Hammuda. May Allah bless you and preserve you. We benefit from you tremendously. Alhamdulillah Rabbil \'Alameen. I know that many people are asking when you\'re going to come to the United States. You\'re probably saying, you know, you guys can keep watching me on YouTube. No, no, the efforts are no doubt being made. Just make du\'a that Allah enables it. Sheikh Ali, you\'re originally from Palestine, correct? Correct. What part of Palestine are you from? From al-Lid. We call it now al-Lid. In English, they call it Lidda. And it\'s where traditionally the airport of Ben-Gurion is located. And where we hope and anticipate that the Dajjal will meet his fate insha\'Allah towards the end of time. So, may Allah make us amongst the group who achieve that. Alhamdulillah Rabbil \'Alameen. When you say Lid, immediately that hadith, and I think that the Masjid of Bani Umayyah, the Masjid in Damascus came into people\'s imagination right away because it\'s been so visual all of a sudden. So, people are seeing the white minaret now. Correct. And so, the idea of \'Isa (\'alayhi salam) chasing down the Dajjal from that place all the way to the gates of the Lid.
It\'s a sign of Allah\'s promised victory for us. And we pray that Allah makes us amongst the victorious. And you\'ve done a lot of work, Alhamdulillah. I know you have a waqf as well that you\'ve been working on that you invited me as well to participate in here in the UK for Palestine. And I think it\'s that long-term thinking that we need insha\'Allah for everything. JazakAllah Khair. Sheikh Ali, let me ask you before we get started with anything. I guess your experience with the Qur\'an, if there was a time in your life, you know, where you fell, I don\'t want to say fell in love with the Qur\'an, if you\'d like to use that term, but you know, you felt a deeper connection at some point in your life, a turning point, something that you\'d feel comfortable sharing, because it\'s that midpoint in Ramadan now, where we\'re getting into the middle juz, and people can start to feel that detachment. Yeah, Alhamdulillah wa salatu wa salam \'ala Rasulillah. I mean, it\'s difficult to pinpoint any one event, because the Qur\'an is such a potent force in addressing almost each and every one of our struggles in life. So be it financial adversity, be it a physical challenge, be it separation from family, be it war with the media, anything that you and I or others may be experiencing, the Qur\'an really has a way of addressing it. And one of the things that we say to some people, to a lot of people, is that the question of who is able to benefit most from the Qur\'an, and the typical answer will be those who understand the Arabic language, those who understand Balagha rhetorics, Nahu Sarf morphology, etc. And yes, there is huge truth to this, no doubt. But also, you can add a layer to this, which is to say, those whose life events are most diverse in terms of serving the religion of Allah. So there is a bit of Qur\'an, there is a bit of struggle with media, there is a bit of family, there is a bit of community, you\'ll find that there is more of a
variety of ayat to speak to you, as opposed to somebody who doesn\'t involve themselves in the Ummah\'s pains and struggles, you will find that the Qur\'an\'s relevance is all of a sudden shrunk. So my advice would be really to push ourselves in the various terrains, suddenly to find the Qur\'an much more applicable to ourselves. Sheikh Ali, we\'re in Juz 15 now, and while we\'re talking about Palestine, and we\'re talking about the prophecies, Surat al-Isra, also known as Surat Bani Israel, tell us about your reflection, insha\'Allah ta\'ala, today from this Juz. One of the things I find quite amazing about Surat al-Isra is how almost none of the Surah of its 111 ayat deal with the topic of the ascension, the topic of the mi\'raj, or the night journey from Masjid al-Haram to al-Masjid al-Aqsa, and then the vertical elevation of the Prophet (ﷺ) to the heavens. It\'s only ayah number one that seems to speak about it directly, then the rest of the Surah speaks about seemingly unrelated topics. It\'s quite baffling at first. So ayah number one is How perfect is the one who took his servant on the night journey from al-Masjid al-Haram to al-Masjid al-Aqsa on the land which we have blessed. And then when you go into the rest of the Surah to find more of the details of this journey, it doesn\'t seem to be there. You have to go to the prophetic traditions to understand what he saw on land and what he saw in the heavens. Why is this the case? And what seems to be the case, and Allah Almighty knows best, is that the rest of Surat al-Isra from ayah two onwards is a delineation and an exposition of the battle between truth and falsehood that will happen on the land of al-Isra until the end of time. So you get to ayah two,
instantly the lens shifts onto the topic of Musa, and the indication is clear. Why Musa? And then you get to ayah number four, and now we\'re speaking specifically about which means, and we declared to Bani Israel in the scripture, that you\'re going to cause two corruptions on the land, and you\'re going to become highly arrogant. So it seems that the rest of the Surah is focusing on this corruption that will happen on the land of al-Isra as a message to us, the role models for humanity, what we are to expect, what is the nature of the scheming, and what is the strategy that can be achieved in order to counteract it. And one of those conversations is between Prophet Adam, or the story of Adam and Iblis. And there in that conversation or that story, we find an expression that is not used in any other place in the Qur\'an except in Surat al-Isra. This is from Allah\'s mercy to give us detail about this lifelong battle that we\'re going to have on this land, and so we have detail that is not mentioned any other place. And that is a word which is, I go to ayah 61 from Surat al-Isra, where Allah speaks about what happened between Adam, (\'alayhi salam), and Iblis. And Allah Almighty, He says, Remember when we said to the angels prostrate to Adam, and so they prostrated to him, except Iblis, the chief shaytan, who said, Iblis, he goes on to say in ayah 62,
Do you see this one whom you have preferred over me, meaning Adam? If you delay me, oh Allah, until the day of judgment, I will certainly take hold of his descendants, except a few of them. So this expression of which we loosely translate as, I shall take hold of, doesn\'t really do justice to the reality of this expression, this shaytanic technique of, to control and to manipulate. He says, I shall take hold. This area from here to here and here to here is known in Arabic as the hanak. So he is saying, I\'m going to tie a rope around their face, as you bridle an animal and control it from the head, because where the head goes, the body follows, as Ryan Holiday, he said, an athletic axiom, where the head goes, the body follows. So he\'s giving a very derogatory image, Iblis, that this is what I\'m going to do to man. I\'m not just going to suggest, I\'m going to ride them. I\'m going to control them as you ride and control an animal. And why is this relevant to the topic of al-Isra, because the nature of the battle between truth and falsehood is one that necessarily involves Iblis, and Iblis\' strategy is to control and to manipulate, whether this is by way of finance, whether this is by way of the pornographic industry, whether this is by way of media, whether this is by way of blackmail. It is a battle between honor and humiliation and shaytan. He wants to ride Bani Adam to manipulate them, and thus the Qur\'an wants to liberate us, and it offers us a series of strategies as for how we can emerge from this inevitable battle, from the land of Isra, in an unscathed way. Maybe we can speak about this in a moment. So the lesson is,
Shaykh, we have to remove the bridle. Yeah, the lesson is really to be aware that the satanic strategy is one of bridling man, and then taking the necessary precautions to unbridle ourselves, to liberate ourselves from his influence and control. Alhamdulillah, Shaykh, it\'s interesting that the lesson that I wanted to cover actually ties immediately into this, which is, I actually was going to talk about the first verse, but you opened up many pathways, and so what I was actually going to talk about is that only Allah can take you to the places that you need to be, and it actually starts from the first verse, subhanAllah, until the end of the verse. The power of that is that Allah took the Prophet, (ﷺ), who was made from clay, which Shaytan belittled, and did not find befitting that someone made from this material, from Adam (\'alayhi salam), or from the children of Adam (\'alayhi salam), should have a place in these high places, but Allah subhanahu wa ta\'ala took the best of the children of Adam, the master of the children of Adam, and the greatest of Allah\'s creation, Allah took him from this earth to Jerusalem, to al-Masjid al-Aqsa, all the way through the heavens, in this honoring of the Messenger of Allah, (ﷺ), and it\'s in the same surah, subhanAllah, and I look back at that, and one of the things that immediately just comes to mind is the Prophet, (ﷺ)\'s heart was washed twice, his heart was taken out twice, there were two surgeries for the Prophet, (ﷺ), before he was elevated to that place, the first one, when the Prophet, (ﷺ), was a child, and Jibreel, (\'alayhi salam), removed something from his chest, and said, this is the portion of the Shaytan within you, meaning this is the portion of evil within you, and he cast it out, and then the heart of the Prophet, (ﷺ), was washed, so Shaytan was eliminated from having any type of control, any type of hold,
before the Prophet, (ﷺ), even received Nubuwwah, before he even received Prophethood, he was cast to the side, that this portion of the influence of Shaytan is gone, and the Prophet, (ﷺ)\'s character is polished over these decades, before eventually revelation comes to him, (\'alayhi salatu wa salam), and then he\'s polished through the trials that come after the revelation, and then comes the next, the elevation, the full elevation, taking the Prophet, (ﷺ), on this journey of magnificent proportions that there is no equivalent to, that we know of in the history of this world. Now for us, subhanAllah, I think it\'s important that the more that we realize this \'Ubudiyah to Allah, the servitude to Allah, the more that Allah honors us and takes us to places that we want to be, places that we need to be, both in terms of worldly pursuits, so long as they are noble, as well as the pursuit of the hereafter, the ultimate pursuit of the hereafter, and one of the tricks of Shaytan is to weigh you down by the physics and the physical, where you just, you always think about how is this possible, what about this, what about that, and Surat Al-Isra is also about Bani Israel, look what Allah gave them, but they were so limited by the physical, Shaytan was limited by the physical, he\'s made from this, I\'m made from that, therefore he can\'t be above me, Bani Israel was limited by the physical, they said that, they have Qawman Jabarin, they have these strong people that are there, we\'re not going to enter it until they leave it, they were limited by that, and Allah \'Azza wa Jal humiliated them as a result, Allah humiliated Iblis as a result, when we free ourselves from the physical and put ourselves in the hands of Allah Subhanahu Wa Ta\'ala who is the creator of all that is physical and beyond, Allah \'Azza wa Jal can elevate us to places that we would never think about, and we would, you know, it\'s not like the Prophet (ﷺ) made du\'a for Isra\' wal Mi\'raj to happen, I forget which of my teachers, may Allah forgive me and may Allah preserve him, said this, but I remember it hit me, he said, you know, it\'s not like Adam (\'alayhi
salam) asked for all of this, Allah \'Azza wa Jal created him and gave him that nobility, it was decreed for him, and then he has to do what was necessary to not lose that nobility, it\'s not like the Prophet (ﷺ) made du\'a to Allah to go on this journey of Isra\' wal Mi\'raj, Allah \'Azza wa Jal decreed it for him, the more you realize your \'Ubudiyah to Allah Subhanahu Wa Ta\'ala, your servitude, Allah will take you to the places that you need to be, despite any physical limitations. You know, and speaking about the physical and the tangible and seeing those characteristics of Bani Isra\'il and relying on what\'s in front of them, and Surat Al-Isra immediately Asra bi\'abdihi, something that, you know, the Mushrikun were tested and Abu Bakr was named As-Siddiq because of that, he was tested about something that, look, this is beyond our understanding therefore we\'re not going to believe it, but Abu Bakr As-Siddiq (رضي الله عنه) said that that\'s what the case was and that he believed it, he was a Siddiq, named As-Siddiq, the veracious one, because of that. And what I really want to capitalize on is, you know, the subject matter of the pleasure with Allah Subhanahu Wa Ta\'ala\'s provisions, that Allah will provide for you something, will give you something of this tangible and the intangible, but when we rely on the tangible, that can, it\'s a test for us and a test for our sincerity and a test to what are we really really looking at. When Allah Subhanahu Wa Ta\'ala talks about in the verses number 18 through 20, he mentions two groups of people, those that decide for this world. They go towards this world and they work and toil towards this world and they want the dunya. Then Allah Subhanahu Wa Ta\'ala speaks about those that want the \'ajila, or excuse me, those that want the \'ajila, that rush towards the dunya. And sa\'iha, those are the ones that want Allah Subhanahu Wa Ta\'ala. And the ones that just want the rush of this dunya, being relying on this dunya and the tangible things of this dunya. Allah Subhanahu Wa Ta\'ala speaks at the end, after speaking about those two groups of people in verses 18 and 19, he says after A\'udhu Billahi Minash Shaytanir Rajim, To each we extend to these and those. These and those meaning those are the ones that want the rush of this world,
that are rushing towards the tangible things of this world and those that are rushing towards want the akhira, want the next life. They\'re looking at what Allah Subhanahu Wa Ta\'ala has given them and they have sincerity with whatever they use. They don\'t give for the dunya, take for the dunya, want for the dunya and take away for the sake of the dunya. Rather they do it for the sake of Allah Subhanahu Wa Ta\'ala. And that is the definition of ikhlas, that you are doing it solely for the sake of Allah Subhanahu Wa Ta\'ala. What\'s beautiful about this is that Allah Subhanahu Wa Ta\'ala says, And for both of them, the ones that want this dunya and the ones that want the akhira, we extend to those from Allah Subhanahu Wa Ta\'ala\'s gift. What Allah gives them and everything that we have is a ni\'mah, but it\'s based on how we look at it and how we act with it. It could be something that we act not thinking Allah Subhanahu Wa Ta\'ala, thinking mankind, thinking is that we are the repository of all of the good and that which has come to us and said this is from my own intellect and this is from what I have. But not realizing and remembering that Allah Subhanahu Wa Ta\'ala is the one that has given it to us. And that\'s why Allah Subhanahu Wa Ta\'ala says after that, Allah Subhanahu Wa Ta\'ala says, What is beautiful for this is that we see many names of Allah that we can extract from this ar-Razzaq. That Allah is the ultimate provider and that he is al-Karim, he is the noble and gives to his slaves. But always remembering that whatever we encounter is an opportunity for us to purify our intentions which can be a battle at times. You know, it\'s beautiful, Imam Ahmad, he said, He said, Oh, Nafs, be sincere and you will be free. And it\'s so beautiful how he said, When I first heard, I\'m thinking be free from mankind, be free from feeling validation from creation, rather wanting to be validated by the creator. And the best way to be validated by the creator, by ar-Rahman, the one that is merciful to us and for us
is to practice the religion to the best of your ability. And looking at the lives of the companions and looking at the miracles of Allah Subhanahu Wa Ta\'ala and the miracles of the Prophet (ﷺ), which was given by Allah Subhanahu Wa Ta\'ala. It\'s been given and provided to by Allah Subhanahu Wa Ta\'ala to him. But there are those that don\'t have that correct intention with what they have. They don\'t have that correct tawjih, that they\'re doing it for Allah Subhanahu Wa Ta\'ala. What has been given to them, I want to use this in a way that pleases him. And that reminds me of the statement of Ibn Al-Qayyim, may Allah have mercy on him, when he says that, That you cut off all of your attention, your devotion, seeking validation, on creation, from creation. That you continuously look at and strive for. You strive for the creator. Meaning that whatever you do, whatever you are given, whatever is taken away from you, there is an opportunity for you to be sincere in that event or whatever takes place in your life. And that\'s why it\'s important, especially when looking at the situation of Bani Isra\'il in the time of the Prophet (ﷺ), that they had this sincerity and that they did not let shaytan do the ihtinak upon them. To not let them take them by the loins, by our heads or whatever, to be wrapped and to be taken by shaytan and influenced to a way to where it can tamper with the purity of our intentions. And that\'s why, subhanAllah, when we always look at the shariah and look at the deen of Islam, by looking at the qasas and looking at the way of the companions and the Prophet (ﷺ), is an opportunity for us to do tajdeed an-niya, to always renew our intention and allow that intention for us to flourish, insha\'Allah. You remind me, Sheikh Abdullah, with those ayat that you\'ve chosen to beautifully expand upon, a conversation I\'m sure you\'ve both had with non-Muslim colleagues and friends and maybe family members.
And I\'ve certainly had it with them as well where they say, how can you say paradise is limited to yourselves as Muslims? You know, what about us? Why? And we say because we desire paradise. وَسَعَى لَهَا سَعِيَهَا We want paradise. And that\'s possible for you too. Correct the intention, work for paradise, put it on your hit list, and Allah Almighty\'s bounty will reach you because the ayah that you just reminded us of says كُلًّا نُمِدُّ هَا أُولَٰئِي وَهَا أُولَٰئِي مِنْ عَطَائِ رَبِّكِ We give this group from Allah\'s favor, those who are pursuing the world, we give them. Health, fame, children. And we give this group from the favor of Allah Almighty who want the hereafter as well. So adjust the intention. Why should I expect something from God Almighty, from Allah Almighty that I never intended, I never thought about, I never desired, but I also want it as well. And that is why Abdullah ibn Jad\'an was one of the name of the pagan Arabs who was known for his immense generosity. And our mother \'Aisha (رضي الله عنها) was very interested to know what his fate was with Allah Almighty now that he\'s passed away and he was known for giving and spending. Is he in paradise? Is he in hell? What\'s his fate, O Messenger of Allah? And he said to her essentially that his fate is not paradise. Why? He said, إِنَّهُ لَمْ يَقُولُ فِي يَوْمٍ مِنِ الْأَيَامِ رَبِّ اغْفِرْ لِي خَطِيَةِ يَوْمَ الدِّينِ Because not once in his life did he say, My Lord, forgive my sins on the day of recompense. The understanding is that had he said it, had he said it, it\'s not just for the Arabs or for the Africans or for the South Asians. Had he said it like anybody else, Allah would have given him salvation on Yawm al-Qiyamah. So just to re-emphasize that phenomenal point you mentioned of adjusting the intention, searching for Allah\'s face and searching for the hereafter whilst also excelling in our worlds
really is the epitome of success that we should be striving for. You know, Sheikh Ali, I believe Abu Bakr as-Siddiq (رضي الله عنه) was a cousin of Abdullah ibn Jad\'an. So that\'s part of the reasons why \'Aisha (رضي الله عنها) is asking about him. So if you take Abu Bakr (رضي الله عنه), he\'s the complete opposite. He gives everything and he expects nothing to the point that he just confounds everybody around him. They\'re like, what is it with him? To where the Mushrikun find room to mock him and to say he\'s doing this because he owes Bilal (رضي الله عنه) or something, he owes Khabbab (رضي الله عنه) or something. To where his father, Abu Quhafa says, you know, look, why are you freeing these slaves that do no good for you? Like sometimes, you know, the Hadith Qudsi that scares me and it should scare anyone that\'s in public work, that whoever, Allah says that I am the most worthy of not having anyone associated with him in partnership. And so whoever does a deed seeking someone else\'s pleasure with mine, then I leave him and that which he has associated me with. That\'s a rough translation. But SubhanAllah, a lot of times we give charity and there is an additional benefit. Like there\'s a spectrum here. Abu Bakr (رضي الله عنه), when he says to his father, I free them only for the sake of Allah subhanahu wa ta\'ala. I don\'t want anything from them and I don\'t want anything in return for freeing them. I\'m not looking for the praise. I\'m not looking for the compensation. And then there\'s someone like Abdullah bin Jad\'an who found a lot of praise and a lot of worldly reputation which everyone likes to have a good name amongst his people. So that\'s not inherently sinful. Now the point is for us when we\'re giving and we\'re doing, are we somewhere in between there? Right, where this and that. And if you do this and that, then eventually that will corrupt this altogether and it will just take you away altogether. And Abu Bakr (رضي الله عنه)\'s intention was so sincere,
Allah subhanahu wa ta\'ala says about him, وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَىٰ إِلَّا بِتِغَىٰ أَوَجْهِ رَبِّهِ الْأَعْلَىٰ وَلَسَوْفَ يَرْضَىٰ Which fits perfectly with your ayat. No one has anything they can compensate him with. All he\'s seeking is the face of Allah subhanahu wa ta\'ala. All he\'s seeking is Allah\'s pleasure. All he\'s seeking is Allah\'s reward. وَلَسَوْفَ يَرْضَىٰ And he will be pleased. SubhanAllah. So where do we find ourselves? Like on the spectrum. Because that\'s also a... Shaytan can put something on your face and he can tie you with something that seems noble. But it\'s actually also humiliating in the process. Or he can take your good deeds, mess with your intention. And still he\'s taking you towards something else. You\'re still under his influence even though it\'s not as obvious. One of the key themes I think that\'s come out a lot in this discussion is the idea of Surat al-Isra and liberation. How Surat al-Isra liberates us from misunderstandings, misplaced fear, over-exaggerating an enemy, reliance upon Allah subhanahu wa ta\'ala. And what is beautiful about the Qur\'an, I guess this ties in with how we introduced this and your question about an aspect of relevance of Qur\'an in our lives is that not only will it tell us of the blueprint to expect the role model until the end of time via Surat al-Isra, which is the control of shaytan, which is the manipulation of man, which is the destruction of the system of ethics that is emphasised in Surat al-Isra, a whole page and a half dedicated to ethics, ethics, ethics, ethics. وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا Being good to parents. لا تَقْرَبُوا مَا لَلْيَتِيمِ Don\'t go near the orphan. لا تَقْتُلُوا النَّفْس Do not kill the souls unjustly. ولا تَقْفُوا مَا لَيْسَ لَكَ بِهِ عِلْمٍ Don\'t pursue that which you have no knowledge. ولا تَقْرَبُوا الزِّنَة
Don\'t go near fornication. لا تَمْشِي فِي الْأَرْضِ مَرَحًا Don\'t walk on the earth with arrogance. A page and a half, noticeable attention and successive ayat as if to say that the battle on the land of al-Isra, the corruptionists will focus on the destruction of ethics because when ethics are destroyed, what are you able to do? You\'re able to control man. You\'re able to manipulate them. You\'re able to blackmail them. So the idea of liberation comes through and Surat al-Isra seems to suggest several mechanisms as for how we can move forward now practically speaking to liberate ourselves from this ongoing struggle until the end of time. It seems to suggest the Qur\'an as a key strategy for us to become people of the Qur\'an and that is why the Qur\'an is mentioned around 10 times in Surat al-Isra. I don\'t think there\'s any other surah of the Qur\'an that mentions it so densely as it is there in Surat al-Isra. وَنُنَزِلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ We bring down the Qur\'an as a mercy and a cure for the believers. 10 or so ayat. So the people who are liberated from the control of the corruptionists and the whisperings of shaitan, et cetera, they are people of Qur\'an. Number two, they are people of salah and specifically they are people of the night prayer as well. وَمِنَ اللَّيْلِ فَتَهَجَّدُ بِهِ نَافِلَةٌ Allah says to the Prophet (ﷺ), pray at night in Surat al-Isra. Because if you stand up at night, you\'re not controlled by sleep, which is an epitome or a metamorphosis, a metaphor of the liberation of this person who\'s not controlled even by his desire, let alone an outside force. And finally, number three, is perhaps a suggestion to be connected to the names of Allah Almighty. A person who sees the world through the prism of Allah\'s names cannot be controlled by an outside enemy. And so Surat al-Isra says, قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَانِ أَيَّمْ مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَةُ Call upon Allah or call upon His name, Ar-Rahman, whichever of the names you call upon,
the most beautiful names certainly belong to Him. So it seems the generation of victory and liberation are defined by these three traits. Beautiful. We got another lesson out of you, Sheikh. So it\'s good. SubhanAllah. We got two lessons. Sheikh Ali, you put us both into silence. Alhamdulillah. May Allah bless you and may Allah elevate you. We want to take a commitment from you on camera that it won\'t be the last time that you\'re with us. Allahu Akbar. Consider it done. Insha\'Allah. You are all witnesses. You promised the world. You looked into the camera. Yeah, we can edit this part out. We\'re blessed to have you, Sheikh Ali. May Allah bless you. Thank you for the opportunity. JazakAllah khair, Sheikh. Allah is always a beautiful reflection. May Allah bless you. May Allah \'azza wa jal bless everyone\'s Ramadan and accept from them and us all. Allahumma ameen. BarakAllahu feekum. We\'ll see you all next time. Insha\'Allah. Wassalamu\'alaikum warahmatullahi wabarakatuh.
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