Keeping Connected with the Qur'an
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Fortitude, Gratitude, and the Sweetness of Sujood | Qur'anic Reflections Episode 4
Tune in with Dr. Omar Suleiman, Sh. Abdullah Oduro, and Dr. Tamara Gray for the fourth episode of Qur'anic Reflections.
Transcript
This transcript was auto-generated using AI and may contain misspellings. We're kicking off the Keeping Connected With The Qur'an Campaign this coming Friday. And alhamdulillah, we're blessed tonight to have with us Dr. Tamra Gray, who needs no introduction at all. We've benefited tremendously from her Qur'an 30 for 30 in Ramadan and alhamdulillah, we're blessed to have her as a part of our team and just as a member of our community. I think I'm the only person, Doktora, who pronounces your name right, right? Oh, there's a few people who've started pronouncing it right, but you don't have the trend. Alhamdulillah. But inshallah ta'ala as we continue tonight, you know, we've really been trying to extract some of the deeper spiritual meanings of some of these ayat and what they represent. Ayat that you probably read through very quickly and think this just calls you to patience or calls you to pray or calls you to gratitude. But there are subtleties in these verses that can have a major impact in our lives if we pay close enough attention. And alhamdulillah, I mean, tonight inshallah ta'ala we're going to be reflecting with Doktora Tamra on these verses in Surat al-Insan. And we are named al-Insan because of our naskihi, because of our forgetfulness. And so this is a way to remind ourselves inshallah ta'ala. And we're going to be reflecting on a few verses towards the end inshallah. And I will hand it off to Dr. Tamra Gray to get us started inshallah ta'ala. And then my beloved brother Sheikh Abdullah Aduro will take it from there and share some reflections as well on those verses as I will also inshallah ta'ala. And then we'll have a conversation about them. So Doktora, tafadli. Okay, thank you. Salam alaikum everyone. Bismillah ar-Rahman ar-Rahim. Salatu salam ala khatun anbiya sayyidina Muhammad wa ala al-Isha'ab i-Ishma'in.
I am drawn to these verses because I think they frame, or they draw a frame for us as human beings in our life of what our life as worshippers of Allah subhanahu wa ta'ala, as the creation of God, of the way we should be living and the attitude we should have in this life of ours. And I want to start with verse 24. Fasbir li-hukmi Rabbika wa laa tawti'a minhum aathiman aw kafoora. This in English is be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful disbeliever. Now disbelievers is an addition in there from the translator. The point here that I want to sort of settle on or talk about for a minute is fasbir. The term sabr, I spent a long time looking for what that might be in translation. I do believe that I finally found it. And it is fortitude. Fortitude is a much better word in English for the term sabr than patience. When we say patience, we think about waiting. We think about patiently waiting for something. And this is not what sabr is about. Sabr is an action. Sabr is an attitude and an action that come together that teach us how to live our lives. And here Allah subhanahu wa ta'ala is telling us, fasbir li-hukmi Rabbika. We have this fortitude, have sabr, translated here as for the decision of your Lord. Li-hukmi Rabbika. Now some of the mufassireen say that as Allah subhanahu wa ta'ala revealed in the verse
before inna nahnu nazalna alayka alqur'ana tanzeela. Indeed it is we who have sent down to you the Qur'an progressively in this translation. As Allah subhanahu wa ta'ala sent down the Qur'an and as believers we believe in the Qur'an and we are taking the Qur'an to our lives, in the same way we have to have sabr with the qadar of our lives, with that which is coming to us of the, that which we have no decision upon and the destiny if you will of our lives. Things are happening to us and things are happening around us. And in times like today where we are facing great public pain as well as I imagine great personal pain for many people, there are all sorts of difficulties, right? All different kinds of grief right now in the world. This need for sabr becomes very, very important. Wa-s li-hukmi Rabbika. We need to be patient with the wisdom if you will of our Lord, with the decision of our Lord. And often I'm asked how do we cultivate that? How do we cultivate that type of attitude? Because sabr is an attitude and an action. We cultivate it through the next verses. So the first part, the first thing we do is connected to this verse which is Allah Subhanu Wa Ta'ala is reminding us that in order to cultivate sabr we want to make sure laa tu'ti' minhum aathiman aw kafura. That we're not going to obey, we're not going to be loyal to.
Those who are calling us to being away from the path that will bring us joy and faith and happiness. Who calls us away from that? Those who are grounded in their own sin, grounded in their own distance from Allah Subhanu Wa Ta'ala, grounded in their inability to see khair and goodness, they're grounded in their inability to see khair and goodness and instead their denial of the truth of God's blessings and the truth of God's message. So as we walk in this life and we work to become the people that we want to be, we're starting with sabr, we want to cultivate sabr. That's why we have to remember that we have to be careful who we take on as our companions in suhbah. We have to be careful who we take on as companions around us because those are the people we listen to. We listen to the people around us. We listen to our friends, we listen to our teachers, we listen to our family of believers. So we want to make sure that as we look around we see those who are calling us and reminding us and comforting us in their words, not those who pull us, who turn our heads around and turn us the wrong way and make us increase our frustration, increase our pain, increase our deep feeling in the heart that is distant from Allah subhanahu wa ta'ala because it is in distance that we can't connect to sabr. But then we have the next two verses which are really quite direct, clear, clear, hashtag clear is kind, clear words about how we are to live so that we can cultivate and become the person that we need to be.
Now dhikr is one of the most difficult words to translate in my opinion. I know we translate it as remembrance or mentioning but in English remembrance is something so ridiculously distant from what dhikr is. Remembrance is something you do at a memorial service. Remembrance is something you do once when you're remembering something that happened. Dhikr or the dhikr of God's name is intentional presence. It's intentional presence with God. It's intentionally deciding that I am going to repeat names of God or Allah's name or phrases of praise or any other type of words or phrases that glorify, seek forgiveness, praise God that train my heart to focus on God and instead of being a heart that is attached to worldly things becomes a heart that is attached to God and in that attachment I become someone who can be of the people of sabr. Now Allah Subhanahu wa ta'ala here is saying that our dhikr should happen bukra is the term for morning, in the early morning. That early morning time where we're not disturbed by, hopefully not too disturbed by what's up and messages and emails and we're not tempted to be distracted by YouTube and other screen callings. But we're sitting quietly and determined in a determined manner mentioning the name of
our Lord saying la ilaha illallah, la ilaha illallah, la ilaha illallah or subhanallah, subhanallah, subhanallah, subhanallah or astaghfirullah, astaghfirullah, whatever it is that you choose to say preferably on a regular basis. But that when that happens daily, morning and evening, morning and evening for a period of time that this will make changes in our heart. And then the next verse, wa minal layl and of the night, fasjud lahu wasabbihu laylan taweela. This verse is a verse that I mentioned in the article that I wrote for Yaqeen about tahajjud and if you haven't read it I send you back to read it because the prayer of tahajjud is the prayer that is the life changing keystone habit of the believer. And here Allah Subhanu wa Ta'ala is calling us to become of the people of the night. And I have a funny little story. When my daughter was four years old we were standing in front of, sorry, we were in a car in front of a billboard and it was a billboard for a nightclub and she was four years old and she said, mama what does nightlife mean? Because she was reading. And I stumbled and said, well, nightlife is when you get up at night with your mama and she's praying and you eat hot chocolate and you drink hot chocolate and you sit next to her and you remember Allah while she's praying. She was only four. And she said, oh mama, I want nightlife. And I said, I was like, oh my God, what have I done? Don't say that to your grandparents. Don't say that to anybody else. But you know, the Arabic term to bring life to the night and bringing life to the night
is recognizing that the night is the time for sujood. Now those the Quran say that the day of year is part of remembering that that is the time of submission. That is the time and place of submission that when we get up and pray to Allah Subhanu wa Ta'ala at night, that is a time when we are submitted to our Lord. And it is also a time where we are less inclined to hypocrisy because people don't see us at that time of night in prayer. And of course, there are others who remind us that when Allah Subhanu wa Ta'ala is saying fasujood lahoo, that this is an increase in sujood, an increase in sujood, an increase in sujood. So it is either an increase in the length of sujood or an increase in the number of times that we make sujood at night. But when we look at the end of that phrase, of that verse, this is a long part of the night. So here it's a real call to both, in these two verses together, it's a call to be patient with prayer, to have fortitude with worship. We have different types of prayer in Islam. We have dhikr, the remembrance of God, salah, the ritual prayer, and dua. It isn't easy to become a person of prayer, to have khushu and presence in prayer, to have dhikr in your prayer. It isn't easy to be a person of tahajjud. You have to make a decision to get out of bed when it's difficult, day in and day out. It isn't easy to become a person of dhikr. You have to decide to sit down and remember Allah, even though there are a thousand distractions. And if you don't have distractions, shaitan will come and find distractions for you. So it is a true act of sabr, to be patient with the hukum, if you will, the rulings of
our Lord, that Allah Subh'anaHu Wa Ta-A'la is calling upon us to worship God in the morning, in the evening, and at night. The daytime is for our work, part of the night is for our sleep, and the rest of those, the beginning of the day and the end of the day is for the remembrance of Allah, and the night is for specifically praying for a good period of time so that we settle ourselves, we settle ourselves into becoming people of prayer and worship. And I really believe that if we are to embrace the hardship of this time in a healthy way and not be lost to the cyclone of issues and problems and distractions and pain, we have to ground ourselves in the sabr of having enough patience and fortitude to become people of worship, not to just expect it to rain down upon us suddenly like a pill that we might take, oh yay, I'm now a person of worship. So I'll hand it off to you, Shaykh Abdullah. BarakAllahu feekum. Bismillah wa salatu wa salam wa rasool Allah wa ala alihi wa sahbihi wa min wa la'ama ba'd. MashAllah that was very nice, mashAllah. Especially, now I'm not going to forget the nightlife explanation from my youth, inshAllah. It was very nice, mashAllah. No, it's exactly what she mentioned, mashAllah, about the importance of fortitude. And I like how she uses that word. It's very well contemplated, being that one should try to maintain that disciplined approach into showing their remembrance or their form of continuous thoughtfulness of Allah subhana wa ta'ala. And Allah gives the examples here, as was mentioned in the verses that she just mentioned,
when it was, you know, to husbili hukm rabbika wa la tutu'u minhum athman kufura, and to have fortitude and to also have that type of continuous thoughtfulness of Allah subhana wa ta'ala, and then also show that by praying continuously in the middle of the night, the long hours of the night. And Allah subhana wa ta'ala mentions after that, after giving you a realistic approach on how to have fortitude, He reminds you of the people that He does not want you to follow. He gives characteristics of them. innaha ula'i yuhibboona al-'ajila wa yadharoona wara'ahum yauman thaqeela. So two things. Those people, innaha ula'i, and as Ruma Tafsir mentioned, that ha ula'i are the disbelievers of the Quraysh, or the people that voluntarily denied the favors of Allah, primarily the aspect of creation and bringing them into this earth, and having the correct or adequate or the required response, actually, which is to worship Him by Himself to the best of their ability. And that's what He means by ha ula'i, that verily they yuhibboona al-'ajila, they love al-'ajila. And al-'ajila means the rush or the desired life of that which is immediate, right? The instant gratification or the immediate things of worship by filling their shahawat and shubahat, their desires, and maybe some misunderstandings and misconceptions that may have befallen them in regards to their polytheistic practices of saying that God is like His creation or totally denying the presence of a deity. But in this case, you know, when it comes to the mushrikun of the Quraysh, during the time of the Prophet, peace and blessings be upon him, those that voluntarily disbelieved by saying that Allah Subh'anaHu Wa Ta-A'la is like His creation, and even disbelieving in the resurrection.
So firstly, he says yuhibboona al-'ajila, that they love the immediate desires. And that's what's very important for the Muslim. A sign of fortitude is to not have the characteristic of quote-unquote obeying your thirst at that moment. The Muslim stops and looks and says, okay, how is this beneficial for me in this life, but also in the next? And that's why Allah Subh'anaHu Wa Ta-A'la gives you the characteristics of those that He does not want you to resemble. And He's showing you this throughout the Quran. Allah gives the usaf. He gives the characteristics of those people that He wishes for you not to be like or resemble or to aspire to be. And that's why He mentions earlier, as He mentions laa tuti'minhum athiman aw kafura, do not obey those that have voluntarily disbelieved or voluntarily disobeyed Allah on a consistent basis knowingly, and those that have denied His favors. That's when He mentions this characteristic that they love the immediate life, or they love that ajila. wa yatharoona wara'ahum yawman thaqeena. So the first thing is they love this instant gratification. They love to indulge upon that which fulfills their desires. Now just to stop here, usually a lot of times when we hear the word of someone fulfilling their desires, we have to remember that this sharia is from Allah Subh'anaHu Wa Ta-A'la. And that's what she mentioned earlier, fa-sb'ili hukmi rabbika, to have a fortitude with the legislation or what Allah Subh'anaHu Wa Ta-A'la has chosen within His predestination from what He puts in front of you, and from that which He has placed in front of you is this legislation of the sharia. Because when we say hukm, it means al-qatar, it means something that is definite.
So what Allah has placed in front of you as a means of showing gratitude towards Him, He's giving you the blueprint on how to aspire to live your life. And those that do not follow that blueprint can either be following their desires or some misunderstanding and misconception that they continue to indulge upon. So when the Muslim understands that, they know that Allah has given me this wiring, if you will, of the fitrah, of this natural inclination, these natural characteristics He has given me, they're ingrained within me. One characteristic of that is that I do have desires to be loved, to be honored, to be respected. I have desires and those characteristics, if I don't monitor them, and if I don't have some type of guide to steer them correctly, then I don't have any desire to be loved. If I don't have that guide to steer me, then it can be something that is not beautified and aligned. And that's where the hukm rabbika, the shari'ah, has come to beautify and align it. That fitrah, that desires that we have. So it's not saying totally disregard your desires, no. It's acknowledge those desires and use those desires to steer you on the sirat al-mustaqim. So that's where Allah subhanahu wa ta'ala mentions, do not be of those that voluntarily divert from their desires, taking everything every fulfillment of this dunya at a glance. And not even taking into consideration yawmin thaqeela. And that's where He said, yatharoona. And yatharoona is to put behind them. Yawmin thaqeela, that heavy-weighted day. Now thaqeela means heavy, so Allah subhanahu wa ta'ala is talking about here, as scholars mention, the yawmin qiyama, that day that you will stand in front of Allah subhanahu wa ta'ala, and you will be held accountable for everything that you've done. When we say held accountable, we don't mean, okay, you're going to get in trouble. No, it means that Allah subhanahu wa ta'ala is al-adl. That whatever good that you have done, the intention that you had, and you didn't fulfill it, you'll be rewarded for it inshaAllah.
The bad things that you've done, and you may have been neglectful of it, and you fulfilled the desire, He, ar-Rahman, has the decision and choice to forgive you or may hold you accountable for that. That we do not know. That's why we should hope from Allah subhanahu wa ta'ala consistently, and that hope is built off the foundation of love and desire for His mercy and all of His names and beautiful, beautiful attributes. So we're showing here that those people, they leave off that day of judgment. They don't regard it. They don't even believe that it will be that day that they will be held accountable for their continuation and their indulgence upon fulfilling their desires. Their desires to being liked by others or their desires of following something that generations on in, they know is ultimately wrong when the truth has come to them, but it is a fulfilling something that they want to fulfill within this immediate life of that which is tangible and not totally relying on the one that is intangible, Allah subhanahu wa ta'ala. So that's what I want to capitalize on here, of being those that really have, as the Shaykh mentioned, falsbili hukmi rabbika, and that is a sign of the fortitude as well, as he mentioned, the dhikr, and then also the praying, but also not taking on those characteristics of those that do not have those characteristics of following their immediate desires and totally disregarding accountability in the future, primarily of yawm al qiyamah. May Allah subhanahu wa ta'ala make us from them. Jazakum Allah khair. Jazakum Allah khair. Tariq Allah fiqh, Dr. and Shaykh Abdullah. SubhanAllah, a few things came to mind, and I think it's always good to bring it all back in terms of the surah, how it starts, how it ends. It's very interesting because as you think about fortitude and you think about those verses that you just left off on, Shaykh Abdullah, what would cause a person to not wake up at night and pray?
One of the things is that the next day I'd be tired, I'd be sluggish, right? And Allah subhanahu wa ta'ala is saying, no, that's not the heavy day you should be worrying about. You should be worrying about yawm al-fiqh, the day of judgment. So don't think that if you were to wake up and pray at night that it was going to take away from your day, but if you sleep through the night and you neglect these moments that are opportunities to draw close to your Creator, then the day of judgment becomes a heavier day for you. So draw closer, the more you prostrate, the closer you get to Allah subhanahu wa ta'ala. The hadith of the Prophet salallahu alayhi wa sallam to Rabi'a ibn Ka'b al-Aslami radiyaAllahu ta'ala anhum, that he should support him in his case if he wants to be a companion of the Prophet salallahu alayhi wa sallam, that is sujood, with the increase in prostration, the increase in sajda at night. And what I think is most powerful is to actually pull back to the very beginning of the surah, where Allah subhanahu wa ta'ala says, inna hadaynahu assabeel imma shakira wa imma kafura That we guided him to the path and a person is either shakir, you know, and I'm not going to get too much into the Arabic of this, ism fa'il, right? So a person is either grateful or kafura, or ungrateful, biseeghat al-mubalighah, just extremely ungrateful, right? So a person could either be shakiran, grateful, or extremely ungrateful. And Allah subhanahu wa ta'ala tells us, wa qaleelun min ibadiyash shakoor So here Allah is saying that he has given everyone the potential to be guided. If they open their eyes and if they want to be guided, they can be guided. If a person seeks guidance, Allah will certainly guide them and Allah has given them the signs on the way and everything that they need to be guided and then to be steadfast on that path of guidance. But then Allah subhanahu wa ta'ala also tells us in another part of the Quran, wa qaleelun min ibadiyash shakoor Very few of my servants are amongst the grateful.
Now I want to connect this to qiyam, to this imagery that was beautifully given to us by Dr. Tamra of fortitude. Sabr, as Imam al-Azhar rahimahullah says, is gratitude in times of hardship. That's how it manifests. There are different types of sabr. And really when a person is going through hardship, they're able to keep in perspective what they have so that they're able to bear in a more gracious way what they have lost. And so it's gratitude. It's still maintaining that perspective. And the connection between shakoor and worship, and particularly this type of worship, which is a person that would fight with themselves, right? You know, tatajafa junubuhum a'anil madaajir, right? You're fighting your bed, fighting with the comfort of your bed, fighting with your alarm clock, trying to get out of that sleep so that you could call upon Allah subhanahu wa ta'ala yad'uun rabbahum khawfan wa tama'a Calling upon Allah subhanahu wa ta'ala in hope and in fear. So there's a connection between the gratitude of a person and worship as a whole because what was Iblis' challenge? That you will find that the majority of these children of Adam will not be grateful to you. And if I can disconnect them from gratitude, I can disconnect them from worship. Now I want you to stay with me with a beautiful connection here. If Iblis can disconnect us from gratitude, he can disconnect us from worship as a whole. And gratitude is of different quantities, just as worship is of different qualities and different quantities. There is a spectrum of gratitude and there is a spectrum of worship. Now, a person should be grateful enough, at least you fulfill the obligations to your Lord subhanahu wa ta'ala for all that he's given you, right? At least have that level of gratitude.
When Allah says, wa qaleelun min ibadiyash shakoor, few of my servants will be amongst those who are truly grateful. I want you to go to that image of the Prophet sallallahu alayhi wa sallam, praying qiyamul layl, to a point that even a great worshipper like Aisha radiyaAllahu ta'ala sees it and says, Ya Rasulullah, Allah has forgiven your sins, past, present, future. Do you really need to worship to the point that your feet will swell? Do you really need to go to that extent, O Messenger of Allah? And what is the answer of the Prophet sallallahu alayhi wa sallam? Afalaakoonu AAabdan shakoora Should I not be a grateful servant? Also with Sighatul Mubalighah, right? Should I not be an extremely grateful servant? Someone who is particularly grateful, who is distinguished in their gratitude to Allah subhanahu wa ta'ala. I mean, this isn't just about being forgiven for sins. This is about showing gratitude to Allah subhanahu wa ta'ala. And how few people stand up and call upon their Lord at night. Like, let's think about this for a moment. How few are the people that actually observe qiyamul layl regularly? How qaleel are those people that stand up at night and call upon Allah subhanahu wa ta'ala? May Allah subhanahu wa ta'ala make all of us, all of us amongst them. Allahumma ameen. There are very few people, very few people that show that distinguished gratitude to Allah subhanahu wa ta'ala. So to me, it's just very beautiful that the beginning of the surah starts off with these two paths, right? And at the end of it, Allah subhanahu wa ta'ala says, don't listen to who? Athiman or Kafura? Ignore that person. Now Allah is talking to you, the person who strives to be a distinguished insan. Someone who is not forgetful, as the name suggests, but someone who is instead alert and grateful. Don't listen to those people, don't let them guide you astray.
Now, lead you astray, focus on that path of guidance and gratitude and exemplify, manifest the greatest form of gratitude, which is to stand up and call upon your Lord at night, which so few people do. And the more that you do that, the more you become like your Prophet salallahu alayhi wa sallam, the most grateful abdullah subhanahu wa ta'ala. And the more that you do that, the closer you become to the Prophet salallahu alayhi wa sallam, the most grateful servant of Allah subhanahu wa ta'ala. In the highest level of paradise, bidna la'ayta'an janatul firdaws, we ask Allah subhanahu wa ta'ala to make us amongst them. Allahumma ameen. So it's just very beautiful how it's like at this point, the mukhatib, we're being spoken to, if we consider ourselves amongst those that seek to be from ash-shakireen, those that are grateful to Allah subhanahu wa ta'ala. And this is what a grateful person looks like. They embody dhikr in every way of their lives. May Allah subhanahu wa ta'ala make us ahlul dhikr, may Allah subhanahu wa ta'ala make us people of dhikr, and people of shukr, and people of fortitude, and all of these lofty qualities. Allahumma ameen. Dr. Tamara, if inshallah ta'ala if you want to share anything else inshallah ta'ala with us. I'm just thinking about the connection between shukr and dhikr, that there's a real connection there. We have the Prophet salallahu alaihi wasallam with Mu'az bin Jabal talking about giving him the dua that so many of us say after our prayers. Allahumma a'ala dhikruka wa shukruka wa hus'a'ibatatak. And then also, Rabbi aj'alna laka shukara wa laka dhakkara. So I'm thinking about that connection and how there is a connection between becoming of the status of the people of shukr,
which is the mirrored opposite of the people of intense lack of shukr. I like that intensity of it. We need to recognize there is an intensity that either we are people of shukr and we recognize the great blessings of Allah subhanahu wa ta'ala upon us. Of course, there are levels. Or we're people that are in denial and in denial is in emptiness. And dhikr is the road to that fulfillment of becoming of people that when we're thinking of shukr, really pushing forward to be not just thankful. Sometimes I think when we talk about shukr, people are like, yeah, alhamdulillah, you know, I'm thankful for the leaves and I'm thankful for Allah's blessings. Yeah, yeah. Okay. I have a cupboard full of food and yeah, yeah. But there are a myriad of things to be grateful for. And even there is that level of being grateful for the things that we dislike. And when we can get to that place that we are even grateful for the things that we dislike, that's when we're going to start learning. Well, we learn those. We learn lessons all through our lives, but there are very special lessons to be learned in that place of the great blessing of Allah subhanahu wa ta'ala upon us. And when we spend time in dhikr, when we are capable of spending time in dhikr, we can approach that state of finding positivity in all parts of our lives. Because if we're fully connected to Allah subhanahu wa ta'ala, we can see positivity, even in that which is difficult, even in that which is hard. And that's a skill very, very necessary for today and for the future generations as we get to more and more difficult times going forward. BarakAllahu fiqi. JazakAllah khair. Sheikh Abdullah?
No, just mashaAllah, just remembering the whole concept of dhikr and shukr and how they intertwine. I mean, once you have that continuous dhikr, that's the key to having shukr. Because once you start to ponder and think about something, what is the result of that thought and of that recollection that leads to being thankful to Allah subhanahu wa ta'ala. Like Sheikh mentioned, even in things that we dislike, when you start to think about something you dislike, you're thankful to Allah subhanahu wa ta'ala, or you show some form of gratitude and manifest it in different ways. That's why, subhanAllah, the Quran is even called a dhikr. So, what are we doing to embark upon, you know, encountering those elements of dhikr that will allow us to think, recollect, and then to have gratitude, to show gratitude to Allah subhanahu wa ta'ala. JazakAllah khairan. I'm grateful to both of you for your beautiful insights tonight. SubhanAllah, I bless you both, and grateful to the audience as well who have tuned in for this entire Keeping Connected with the Quran. And of course, almost all of you are also part of Quran 30 for 30. JazakAllah khairan, and inshaAllah ta'ala we'll continue with these last few nights of this month that we've had of reflecting on the Quran nightly. And inshaAllah ta'ala we will move on to another subject, bismillah ta'ala. But I pray that Allah azawajal allows this to be a testimony for us. And the beautiful dua, Allahumma a'inni ala dhikrika wa shukrika wa husni ibadatika, that Dr. Tamer was talking about. May Allah enable us to properly remember him. May Allah subhanahu wa ta'ala enable us to properly thank him. May Allah subhanahu wa ta'ala enable us to excel in our worship collectively, individually, in private, and in public.
May Allah azawajal allow us to be from the people of qiyam, from the people of dhikr, from the people of shukr, from the people of sabr. InshaAllah ta'ala I'll see you all on Friday for Quranic healing, and bismillah ta'ala we'll see you for the next part of this. Wa alaikum salam wa rahmatullahi wa barakatuh.
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