Keeping Connected with the Qur'an
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Remember Me and I'll Remember You | Qur'anic Healing Episode 1
Tune in with Najwa Awad for Qur'anic Healing.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh. Abdullahi wa barakatuhu wa rahmatullahi wa barakatuhu. Alhamdulillahi rabbal alameen. Wa laa adhwani lillahi alaa l-alameen. Wa laa aqeebatuhu lilmuttaqeem. Allahumma salli wa sallim wa baraka al abdi wa rasulika Muhammadin. Sallallahu alayhi wa sallam. Wa ala anhi wa sahbihi wa sallim. Taseeman kathira. I want to welcome you all back to our nightly program, keeping connected with the Qur'an. And this is our first episode of Qur'anic healing. And subhanAllah as we have been connecting with the Qur'an in so many different ways over the last few nights, from the parables to the miracles to the reflections and the themes, we have to remember that the Qur'an is called a shifa. It is a healing for what is in our tests. And Allah knows that we need a lot of healing at all times, and especially with everything that is going on. And it's wonderful to be able to approach the Qur'an from an interdisciplinary standpoint where we extract some of the gems and some of the miracles from it that involve layers that we probably would not have been able to consider due to our lack of expertise or whatever it may be. And so we're blessed, alhamdulillah, to have with us Sister Najwa. Tonight inshaAllah ta'ala to help us to look at it from a healing perspective, to look at a verse from a healing perspective. And every week inshaAllah we'll be integrating that element of mental health and emotional health to understand the Qur'an at a deeper level and connect to it at a deeper level and to extract from it verses of healing bi'idhnillahi ta'ala and reflections of healing. And so the verse we're going to be talking about tonight inshaAllah ta'ala is Fathkuruni athkurkum washkuruli wa la takfuroon Verse 152 from Surah Al-Baqarah where Allah says,
Remember me and I will remember you. Be grateful to me and do not deny me. And I'm not going to go into detail with the verse except just the first part to touch on this idea of Fathkuruni athkurkum, remember me and I will remember you. Remembrance has a formal manifestation in dhikr, as in the ritual of dhikr, and remembrance is something that is inherently embedded in every one of our ibadat, particularly ibadat al-qulub, the acts of worship that emanate from the heart. And so how do you remember Allah in terms of dhikr, in terms of the actual practice of remembrance of Allah, what the Prophet ﷺ called hisn al-muslim, what the Prophet ﷺ called the fortress of the Muslim. And he ﷺ said that it blocks out the shaytan, that the remembrance of Allah blocks out the shaytan. That is the remembrance of Allah in terms of the athkar, SubhanAllah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar, the various phrases that we say of glorification, of declaring his perfection, of affirming his oneness, of affirming his greatness, and seeking his forgiveness through istighfar, affirming his absolute power through la hawla wa la quwwata illa billah. These are some of the formal remembrances, and if you remember from the angels series, that idea of gatherings of remembrance, that whoever remembers, Allah ﷻ says in a hadith qudsi, whoever remembers me in a gathering, then I remember him in a gathering better than that gathering, and whoever remembers me with himself, then I remember him with myself. And so that's dhikr in that sense. But Allah also calls salah, he calls prayer dhikr. Allah calls the Quran dhikr itself. What this means for us is that there is no element in your life, in any act of worship or otherwise, that you remember Allah in the capacity of worship, in the capacity of gratitude, in the capacity of seeking forgiveness,
except that Allah will reciprocate in a better way. So if you seek forgiveness from Allah, Allah will overwhelm you with his mercy in a way that you would not have thought as possible. If you thank Allah, that dhikr of Allah, the element of remembering Allah, particularly in acts of gratitude, I talked about when God sends you a dog or a drunkard, a few, well it's been a long time now, I think it's been like 5 or 6 weeks ago in that khutbah, the reflections, where we talked about this idea of that person who's giving water to that thirsty dog, and shakar Allah, fa shakar Allah lah, was grateful to Allah, so Allah was grateful to them. Now I'm going to leave that part to sister Najwa inshaAllah, but the idea that that person connected, that I was thirsty and Allah provided for me, this dog is thirsty, therefore I should provide for that dog, and Allah overwhelmed that person with Allah's gratitude to that person. SubhanAllah, even though Allah owes us nothing, He shows us gratitude. So you never remember Allah in the capacity of anything, except that Allah remembers you in a better way, whether it's in the capacity of worship, gratitude, or forgiveness. And subhanAllah, it's very interesting, the next ayah by the way, Ya ayyuhal ladheena aamanoo, Allah subhanahu wa ta'ala calls out to the believers to seek help, the sabri wa salat, with patience and prayer. And some of the ulama said that patience here, refers to the act of fasting, many of the mufassireen said that that actually means, sabr here means as-siyam, the act of fasting, and salat is the worship, or the act of worship that is most befitting to gratitude. And that's why shaytan sought to disconnect us from salat through making us ungrateful. And so Allah says practice patience and gratitude, but in the manifestation of actual worship, deeds of worship through fasting and prayer, and this is how you draw close to Allah subhanahu wa ta'ala
with works of patience and works of gratitude. So inshaAllah ta'ala, I want to welcome with that inshaAllah ta'ala sister Najwa, who of course needs no introduction, has done many of our programs, alhamdulillah, and has written much at Yaqeen, we're very grateful for her presence, we're very grateful for her insights, we're grateful for what you provided to us in the post Ramadan and the pre Ramadan webinar, to talk a little bit about some of the elements of this ayah that we can take from a mental health perspective and from a healing perspective inshaAllah ta'ala. JazakAllah khair for such a warm welcome. This is one of my favorite ayahs, because it's so simple, and then the wisdom that comes from it that touches on mental health and well-being is so profound. And subhanAllah, when we think about gratefulness, or even just emotions in general, when we talk to our children, we talk about others with primary emotions, we usually think of what happiness, we think of sadness, we think of fear, when we tell our children, express yourself, how do you feel? Do you feel angry? But rarely do we say, do you feel grateful? Or we identify that as a primary emotion. And subhanAllah, the philosophers in the past used to say that happiness is a byproduct of gratefulness. That it's not that happiness is a primary emotion in and of itself, but it's a byproduct, it's something that cannot happen unless you are grateful. So inshaAllah I'm just going to talk about a few things from a psycho-spiritual perspective. I think we all know the benefits of being grateful from a spiritual perspective. It helps us connect to Allah. It's commanded for us to be grateful to Him. In fact, it's a minor shirk when we deny the blessings that He has bestowed on us and we are ungrateful in that way. So it's not just something that is recommended, but it's something that we need to do.
And it's in the best interest of shaitan, as Sheikh Omar mentioned, to take us away from Allah. And one of the ways that he does that is through ungratefulness. And we know that in Surah Al-A'raf, then I will come to them from before them and from behind them and on their right and on their left, and you will not find most of them grateful to you. So subhanAllah, like one of his tactics, one of shaitan's tactics in taking us away from Allah is not just distraction, but ultimately in being ungrateful to him. And misery loves company. So it's not just that shaitan is ungrateful to Allah. It's probably just imagining what he said to Allah. But that being ungrateful is not good spiritually, but then we also find in the mental health literature that it's not good from a research perspective either. So gratefulness is something that kind of touches all aspects of our life, whether it's getting closer to Allah or getting away from him, but also moving towards depression or moving away from it. So when we look at the benefits of gratefulness, one of the primary things that it does is that it has healing factors in many different ways. And one of that is that it protects us from cognitive distortions. And if you read the trauma series that Sara and I had done, each of our chapter addresses a cognitive distortion. Cognitive distortion is really just a fancy term for unhealthy way of thinking. And we all sometimes have unhealthy ways of thinking, cognitive distortions, but gratefulness is a way to protect ourselves from that. So I'm just going to pick a couple from our series and just talk about how gratefulness protects us.
So catastrophizing, catastrophizing is when something bad happens to us, and it can be something really significant. But then we turn it into, we make it such a big deal and we forget the grateful, being grateful and the blessings that Allah has bestowed on us. So let's just take a few major things like divorce or maybe you fail the semester. And so if you were to catastrophize, you would say something like, my life is over, there's nothing good about me, there's nothing good in my life. There's no benefit in continuing. And so while these things are really significant, it's just taking those things and rejecting all of the other good things in your life. And so when we look at gratefulness, what gratefulness does is it shifts our mindset and it helps us identify that there are negative things, that there can be negative things in our life, but there's always something to be grateful for. So, for example, if you are going through a divorce, you can say, I have wonderful children as a result of this marriage, or I have learned so many things from my marriage, although we're going to get separated. If you fail the semester, you can say, OK, well, maybe I didn't do too well, but I learned a lot of things or I made certain connections, or now I have the motivation to push me in ways I couldn't have done before. So it's looking to that silver lining and saying, yes, this thing could potentially be a bad thing in my life, but there could be good that comes from it, or there's so much other good things in my life that it's OK. I can cope with it. I can deal with it. Another cognitive distortion is filtering. And what happens with filtering is that it kind of becomes like a lens.
And so you end up over time filtering only the negative things in your life or you're actually filtering out the positive and you're only seeing the negative. So what happens is our brains reinforce whatever it is that becomes a habit for us. So if we put on these glasses and the whole world looks negative to us, then all of a sudden only those negative things are going to pop out and we start to disregard some of the positives. And so gratefulness, again, it offsets that by correcting that filter and saying, you know, there is negative. There's so much negative in the world right now. But then, you know, there is a lot of positive, too. And so it almost like it has an effect on on how we view the world, which really affects everything. Right. Doesn't just affect our mental health, but also our spirituality. And it protects us from falling into some of these cognitive distortions, because once they set in, it's very hard to to get out. And as I mentioned before, what happens is it gets reinforced. So over time, it just becomes easier and easier to participate either in gratefulness or ungratefulness. And so Hamdan, like that, that's a major thing in terms of mental health, in terms of how we look at the world. And the other thing is they found that just from a chemical perspective, it helps people who practice gratefulness. They found in the research they have better sleep, they have better heart health, they have lower cortisol. So even from like if we're going to look at it from a holistic perspective, because we already talked about the spiritual and then we have some of the cognitive.
If you're going to look at it from like a physiological perspective, it also can have a lot of positive effects on your body as well. And the research is so abundant on ungratefulness. They've even found it to be an elixir, a healing. Non-Muslim researchers have said that practicing gratefulness can be a healing. And that's such a profound thing because we know that we know the benefits from a spiritual perspective. But someone else to say that we already believed it, but that just reinforces how important gratefulness is. For depression, for example, they found that it increases serotonin and dopamine, something that protects you from depression. For anxiety, they found that practicing gratefulness activates your sympathetic system. Again, something good. For grief, as difficult as grief can be for us, they found that gratefulness, being grateful for whatever you lost, whether it's a person or something really important to you, has helped facilitate grief for those people. So it almost feels like there's nothing that gratefulness can't touch that it makes it better. And that's one of the reasons why I love the A so much, because it's literally just a few words and such a healing for us. And, you know, I think there are myths sometimes about gratefulness in that, you know, if we are grateful, that means we can't be sad sometimes or we can't have grief sometimes. And they're not opposites. It certainly protects us from things like depression and anxiety, but you can be grateful and sad at the same time. Those don't contradict each other. And I think sometimes people have unnecessary guilt, especially when they're grieving or they're going through a hard time. Why am I not more grateful?
That's something I hear a lot. I should be more grateful. And you are more grateful and continue to practice your gratefulness. But it doesn't take away from from those feelings. Another thing that I hear oftentimes, too, is when we talk about people coming to therapy, like I want to come to therapy, but ultimately I'm just going to be I'm just going to be practicing ungratefulness because I'm just complaining. I'm just backbiting about other people. And that's not what therapy is about. You are not going to necessarily to complain. You're going there to express your feelings, express some of the difficult things that you're going through so that you can get better. It's almost like being proactive. You're not going there to backbite. You're going there to problem solve. You know, I have issues within my family and you can be grateful. I'm grateful for my family, but we have issues that we need to resolve and that's not backbiting. So I think sometimes we have our own myths that being grateful is just having a happy face all the time. And it's not necessarily the case. So, you know, what are some of the ways that we can practice gratefulness? We know just from from a spiritual perspective, we can we can pray, we can do dhikr. And that even ties into the beginning of the ayah about remembrance of Allah, remembering him, praising him, all those things from a spiritual connecting with him and just reflecting on the blessings that he has given us. Research, however, shows that, not however, research also shows that being grateful to people is a great way of fostering gratitude. And we know that we cannot, we have to thank people in order to thank Allah as well. Like we thank the people and that we thank Allah. So one of the things they found in research is writing like a gratitude letter. And it just takes five minutes. They found that gratitude letters help. They have to they recommended that they are detailed, but just five minutes.
And they found that just a five minute note to someone saying thank you for whatever it is that you have done has such a big impact on that person's mental health. They found having a gratitude journal, you know, writing, just having a private journal and going over the blessings that are in your life. One of the easiest things for me is reflecting on blessings, whether in the morning or in the evening. It's a great thing to integrate with your children. That's actually a family thing that my husband does. What are you thankful for today? And that's a way of cultivating gratitude with children as well. So when you go and you research about gratefulness, there's so many ways to be grateful. Alhamdulillah, like Allah has made it so easy on us. So those are just some of just some of those thoughts about gratefulness. I have so many things that came to mind as you were speaking. And by the way, what are you grateful for? We do that with our kids as well every night. Three things that you're grateful for. You have to say them before you sleep. And, you know, it definitely cultivates a great sense of how Allah within a family. And I want to seize upon one thing that you mentioned that really, really, I think, hits home. Which is the idea of being grateful in sadness, since people see those as two contradicting states, that you can't be grateful and sad. And then you look at the structure of the ayat. Allah starts off with dhikr, remember him. And when you remember him, you can't help but be grateful to him. Right. So it's like an extension of dhikr. There is no way you're going to become more aware of Allah, except that you will become more grateful to Allah. And then the next verse assumes that you're in a hardship all of a sudden. istae'inoo bis-sabri wa-s-salah. To seek closeness to Allah with patience and prayer.
innallaha ma'as-sabireen. Allah is with those who are patient. So it's like there is an assumption that, look, you're remembering Allah, you are grateful to Allah. And then as soon as something happens or as soon as you find yourself in a difficult situation, you seek help through those practices of patience and prayer. And so it's an assumption that you're going to phase from gratitude into a state of hardship. And patience in hardship is basically gratitude through perspective. Right. You're in the midst of a hardship and you're grateful for what you still have. And, you know, you're using all of those tools and techniques that you've mentioned that I'm obviously not familiar with in terms of the technical terminology or the full depth of those subjects. But you're using Allah, you're using perspective to get ahead and to maintain sanity and stability. You're not necessarily negating the sadness. It seems like you're magnifying the happiness or the sources of happiness that are still in your life. Right. Yes, and I love that you said that all the ayat tie into each other. And there's so many, I was just reading last night that there's so many ways to be grateful and to remember him too, right, that there is with our tongue and then with through our limbs and through our heart. And so like whatever circumstances that we are in, sometimes we don't have the luxury of being able to, whether practice openly or whatnot, that there is a way to practice gratefulness in any given situation, whether you're able to do it secretly or openly. What is the relationship? I mean, I think that a lot of people, when we're talking about conflation, there's a great sense of guilt, subhanAllah, like when it comes to seeking help. And as you were speaking, the only analogy that I could make in terms of the difference
between getting help, which will necessarily involve some sort of divulging of details, that's not in the capacity of the riba, of backbiting or gossip or shakwa or just empty complaining but problem solving. The analogy that I thought of was sinning. You know, the hadith where the Prophet ﷺ condemned al-jahhar, which is to publicize your sin. The Prophet ﷺ was not talking about a person who goes to get help because they have not been able to privately combat that sin. The Prophet ﷺ was talking about a person who boasts and who unnecessarily exposes themselves when Allah has covered them. And I think that this is an important, subtle but very important point because I think it stops people from getting help sometimes because they feel like just the basic divulging of details in your life takes away from the quality of your dua and takes away from your relationship with Allah. How do you tell someone that feels too guilty to go to therapy or to get help from someone, whether it's in a formal or informal capacity? How do you tell someone that you are not betraying your faith, this is not a betrayal of your dua, of the quality of your dua or your shakwa, but this is a means of you getting closer to Allah ﷻ? What are some things that you help people get through? You know, it has been a challenge and one of the things that I'm personally grateful for is that there has been such a merging of the field of psychology and Islam in the past. Well, I mean, it's been forever, but more recently the resources are more accessible. And so I think that also one of the biggest obstacles that prevents people from seeking counseling is they just have this mindset that they're going to go and talk from a non-Islamic perspective, that it's completely secular based.
I think a lot of people still have that image of Freud in their head, you know, and they're thinking, okay, it's going to be this person who I don't know that it's shameful for me to disclose all these secrets, things that I should keep private. When subhanAllah, when we look at therapy as a means of getting closer to Allah, that I have something that is harming me, for whatever reason, the sadness or the grief or the anxiety is preventing me from being able to fulfill that purpose that Allah has put me on the earth for. Because a lot of times you find people with depression, anxiety, they come and they say, I can't pray. I can't pray. I want to pray. I can't. Or I used to have khushuwa and now I don't. And so we find that these mental health issues, when you're keeping it to yourself, and it's preventing you from doing all the good deeds that you want to do, it becomes a barrier between you and your Iman. So looking at it maybe from another perspective, that this could be a way for you to get closer to Allah. This is a way to break cycles for generations that have passed down unhealthy behaviors time and time again. Now is it ideal to be able to solve some of these things within yourself? Yeah, I mean, of course, but there shouldn't be that guilt that I am betraying my family or it's even some kind of sin. We know the people that went to the Prophet and asked for advice. And then even if you want to take it a step further and say, let's look at it from a medical perspective, you know, none of us feel shame when we have diabetes or we have low blood pressure or whatever, and we go to a doctor, nobody. I mean, and you can say that there are factors that you factor, personal choices that you're making that might be contributing to some of your medical conditions, right? But nobody goes and says, well, I don't want to disclose to my doctor that, you know, I
eat a bag of chips every day and that's why I'm unhealthy. We run to the doctor, right? Fix me, fix me. And so even just looking at it from that perspective, that we have these professionals in, you know, that are available to us and that can help us and everything is safe, confidential. It's not like your therapist will go and betray you or go to other people and expose you. It stays private. And when you do find a Muslim therapist, for example, they're able to connect, they're able to connect so that you can start to put the pieces in your life and find that psycho-spiritual healing that we strive for. So with that concept of therapy and, you know, I don't want this to become a full discussion on whether it's okay to go to therapy or not. Well, we know it's okay to go to therapy, but go to therapy and this is your outlet. I mean, are there elements of dua, of, you know, you mentioned practicing gratitude as a means of warding off looming depression that certainly does not mean that there are not levels of depression, right? And so are there certain things that we should keep in mind here with our personal practices, right? Our personal ibadat connection, right? That would ward off sort of the necessity to take it to that next level, to escalate it to the next level? Yeah, there are definitely things that we can do to promote mental health. And I, you know, you bring up something very important in that there are different kinds of depression. And, you know, having met with people over a while, I've been able to see the different manifestations of it. For example, some people it's a purely physiological thing. So you might see a woman, for example, who has never experienced depression, but then
has a baby, has postpartum depression. We know that all the hormones and all that there is a big physiological aspect to it, right? So that's an example of something like more of a medical physiological kind of depression. We know some people have environmental depression. For example, you might be very mentally healthy, but you might live with a narcissist or someone who abuses you. It's not necessarily you, it's your environment. Or a very common thing is you might have a boss, right, who is just very, very toxic. It's not necessarily you, but it's your environment. So that can cause depression. Some of us might be engaging in unhealthy behaviors, poor diet, not getting the sleep that we need to, not getting a lot of exercise, all these things can contribute to depression. So there are some people who it's kind of personal choices. And so those are things that they can control, that we can control and things that we should look at. Practicing gratefulness falls into that category of something that's protected, something we have a choice with. And then I've seen spiritual depression where you see people who it's a direct result of disobeying Allah. There are certain sins that they know are wrong and they continue to do it for whatever reason and it brings so much trouble to their life. And just as a direct result. And sometimes they say, okay, well, I feel like Allah hates me because I'm committing these sins and bad things are happening. And I try to have them distinguish. There are natural consequences to your actions. So if you are engaging in things that you shouldn't be doing, whether illegal or whatever, there's going to be natural consequences. You might argue that by Allah punishing you or whatnot might actually be something good
for you and that he's trying to deter you from that. But I just want to point out that there is a spiritual depression and sometimes people have a combination of all of them. So in terms of what we can control, focusing on the behaviors we can control, like eating, sleeping, having good company, reading the Quran, although I think Bikr also, there's research that it boosts mental health. So those are the things that we can control and we should do those. But then when it becomes a physiological thing like postpartum depression, which is very common, then that's something that we need to go after. If it's something spiritual, also consulting with an Imam. So it kind of depends on what the person has, but for sure we can be proactive in getting the help that we need and safeguarding not just our mental health, but spiritual health as well. Adam- There was one thing you mentioned and perhaps we can talk a little bit about this. Why do we feel so good when we do something good for someone else and they thank us? The way that you feel when you do something where you work an act of gratitude. So you send someone something that they weren't expecting, you basically show ihsan to someone else, excellence to someone else, because you exceed their expectations of you. And then you see a heartfelt thank you note, a text message, and it brings joy to you. Why is that? Dr. Fahimah Ghani You know, I was reflecting on that a while ago. I don't know that they know, but we have a lot of potential ideas as to why this might happen. It could be just the inherent blessings of Allah and that we are thankful to the people and we know that when we're thankful to Allah, he gives us more. It could be that just by itself. But if we were going to look at it from like a pro-social behavior, when we do good things for other people, for whatever reason, it makes us feel good. It releases certain chemicals in our brain. And also, when we see someone else reciprocate, that also makes us feel good and it motivates
us to want to do more. So it's one of those things where like so much good comes from it in so many different aspects, it's hard to know which one causes it. But you're right. I mean, the research totally supports that when you do something good for somebody, it definitely comes back magnified. Dr. Shabir So the reason why I was asking is because I think, you know, from shukr to Allah, remember me, I will remember you. Allah does not need you to remember him. But if you remember him, it's for your own good. Whether you remember him or not, it is not going to affect him. Subhanahu wa ta'ala, it will affect us. Washkuru li and be grateful to me not because Allah needs your gratitude, but it's good for you. I was just reflecting on a statement from Atta Rahimahullah. And he was talking about good deeds because good deeds are purest when they're done out of a sense of shukr to Allah. That is ihsan, right? That's excellence that you feel motivated by just how the Prophet Sallallahu Alaihi Wasallam said when he stood up and prayed all night, should I not be a grateful, abdan shakura, should I not be a grateful servant to Allah Subhanahu wa ta'ala. And Atta Rahimahullah, he said that everything that happens in life, every good that you have, it expires. You know, it has a term to it, an expiration to it, right? But when it comes to good deeds, you feel good when you do good deeds. You feel good every time you think back and remember that good deed. So there's a zikr of the good deed and Sheikh Abdullah Durr was talking about this, by the way, in our Quranic reflections. So the remembrance of the ni'ma is a ni'ma, or actually he was talking about it in the webinar, the remembrance of the ni'ma is a ni'ma. So he said to remember the good deed, like you don't look back and say, that time I did qiyam, or that time I volunteered and I hated it. No, I mean, you feel good when you think back to it.
And he said the greatest joy is when you meet Allah with that good deed. So three periods of joy, the joy of doing the good, the joy of remembering the good, the joy of being remembered with the good on the day of judgment, because Allah reminds you of the good on the day of judgment that you did, and Allah rewards you for it. And you think about the blessing of good deeds, like when you think back to the time that you were a source of joy in someone else's life, that you acted gratefully towards someone and that you lit up someone's life, that person felt good, especially if it's someone that's beloved to you. Every time you think about it, it's a sweet memory, subhanAllah. Yeah, it's so beautiful that we go back to Allah with those good deeds waiting for us. Sometimes I hear people say, well, I do things for other people and they don't reciprocate or they don't do something back to me. But when you do it for the sake of Allah, you know that no matter what, inshaAllah, he's going to reward you for that good deed. So doing it for his sake alone, subhanAllah, it's a need that nobody would be able to fulfill besides him. And that's why some of the ulema, they said, فَذْكُرُونِي أَذْكُرُكُمْ is not, وَاشْكُرُولِي أَشْكُرُكُمْ because it's already established that, remember me, I will remember you. So it's not be grateful and I'll be grateful to you, because that's established in the first part of the ayah, remember me and I'll remember you. And some people hold back doing good deeds or showing acts of gratitude, because the fear of rejection, right? It's not going to be reciprocated, but with Allah, you have that certainty that it will be reciprocated, right? So that fear is gone. You don't have to worry about it not being repaid in a way that's going to disappoint you or not even being acknowledged, right? SubhanAllah. JazakumAllahu khayran, sister Najwa. This was very beneficial. Alhamdulillah, may Allah reward you and may Allah subhanahu wa ta'ala allow all of the people that are typing good things and saying JazakumAllahu khayran to you. May Allah allow to overwhelm you in your life with good, with Allah and be a source of barakah in your life as well.
So we're grateful to you, Alhamdulillah, for joining us tonight. And inshallah ta'ala every Friday, we will have another element of this inshallah. So we'll have also sister Sara Sultan inshallah, Dr. Vani Awad, Dr. Zuhair Abdurrahman to continue to talk about Quran as shifa, as healing and what that entails. And of course, this coming Monday inshallah ta'ala we'll continue with Quranic parables and our nightly Quranic program inshallah, keeping connected with the Quran. So JazakumAllahu khayran to you once again and to everybody for attending tonight.
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