I only complain to Allah
Channel: Aarij Anwer
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Are you in the shape on the regime?
level salatu salam ala rasulillah he, while early he was having him all up professionally, Sergio is still the only partner looked at him in the Sony kuqali Robert De Niro Santa Clara de hacer la Canada not saramonic humara to LA he would go to
last part Allah says in a very beautiful, very moving passage describing his prophet jacobellis. He says, what I will
you to our well what I ina who Mina roses, Nico who work all the time.
And he turned away from them, crying, alas for Joseph. His eyes went white with grief and he was filled with sorrow, all new law he does that What does guru Yusuf
Guna had all one otaku nominal her Leakey.
They said, By God, will you keep on remembering Joseph until your health is ruined? Or you die?
All in a school bus CEO who's me in a law
firm in a law he man.
He said I only complain of my anguish and my sorrow to God to Allah. Allah has made known to me things that you do not know.
Yeah, Benny as the Habu butter has said to me, You, Yousuf, our he will assume a role.
In hula, I assume your role in in homolka. If you
go my sons and seek news of Joseph and his brother, do not despair of God's mercy, none but those who deny the truth, despair of God's mercy. This is a passage from Surah number 12. Through the use of eyes number
84 to 87. It describes a small scene, a small glimpse into the life of Yahuwah Salaam, after
many years had passed of him losing his son, Yusuf Ali set up and after he had received the news that his other youngest son, his other son, who was now his youngest son, actually,
many I mean, in the biblical tradition, Benjamin was also squandered by the Elder 10. The Elder 10 are responsible for squandering use of and also now many, many years later, they were responsible for squandering
Binyamin so when he heard this news, when he got this news, he was extremely,
extremely grief stricken, saddened in ways that
are very, very difficult to put in words.
And this is what I want to speak about how is it that we as human beings, how do we deal with our pain?
How is it that we can
perhaps, like how do we feel pain? Should we feel pain? Should we feel regret?
Or is it all just a was was a from shavon? And what should be the cause of action accordingly? This is something that is very, very important to understand, particularly in the light of our property, our home
and I'm going to speak about his particular story. And afterwards, I'm going to loop that into the life of the prophets of Salaam and some lessons for us. They are over alayhis salam
There's going to focus on three words in his story. But one in particular
the three words that I will focus on is firstly him saying what they will learn whom are color. Yeah, Asafa Ja, Asafa.
Technically, Arabic grammar wise, it's two words. But in the Quranic writing, it's written as one word, as that's the first word. It is translated as a last for Joseph. I've extremely,
you know, extremely pained by his his a little by losing him. second word is husband, Posen, is translated as grief. That's the focus of our lecture, our pain and grief. How does a law describe it? And how does he describe the causes of it? And how does he describe people
managing their pain, and eventually,
you know, moving past it
eventually, or not letting that pain cripple him. And then also the word Kelvin, he was filled with sorrow. Kelvin also means to bite down or something, and to hold in a hole, hold it inside you very deeply, kind of suppressing it.
So there is this suppressed sorrow. There is this sorrel that's affecting him physically to the point where he loses his eyesight. And there's a soul that is expressing in words. Yeah.
Let's talk about the pain, the suffering the sorrow of our property.
The context as I described is him receiving news that his eldest 10 have also now squandered Benjamin Binyamin along just like they had squandered use of many years before.
On this ships it says For example, He says this is a type of a reopening of his wounds many years had passed since your last use of when he had lost use of he had set for suborn Jamil I'm going to be patient in the most beautiful way.
But now having lost another child in eerily similar similar circumstances he
that cause his wounds to be reopened and thus he says yeah, so far on the use of you know, alas for Joseph and SF like a chef it says this * that will frozen alhama fat it is extreme pain, extreme grief for what has been lost. And now he's feeling that not just at the loss of his child, but also at
the loss of his previous child
alcovy describes this Marina de la SF for in the human aquatic he it's almost like saying come grief, you know, because he's saying Oh, my grief. Yeah, I suffer. And the expression is as if he's inviting grief because he's so grief stricken by this well invited. It's time for grief to make its its appearance for in the human how party. This is a call to BS explanation of why he says yeah, I suffer.
shakes it says Avada men who come on Amina Mohammed Al Kadeem was shocked and McQueen was the girl who has he Elmo, Ciba AlkaViva. Vanessa will oola in masiva and oola. Very interesting. He said, this calamity that happened to him now. It reopened something that was deeply buried inside of him. That was the him dealing with the pain of losing his child users. And this is something we have to understand pain is not just like a instant, it's not like hunger, you know, you're hungry, you eat something and hunger goes away, okay.
Pain remains, and other instances may reopen those rooms. other instances may cause pain to come back and a person to relax into a state of suffering even fall into a serious mental health problems like a state of depression. This is something as a real reality of, of how we deal with our emotions. operand does not teach us to suppress our emotions. The Quran teaches us to understand our emotions. So we can once we understand them, we can figure out the
best strategy or how to deal with them. And this is the key thing about the fleurons narrative. This is the three things about the son of the Prophet Sal is always about how do I deal with the emotions that suppress them and hide them and forget about them know, how is it that I can continue being productive? Can How can I not become paralyzed by emotions that I feel?
That is our profit yakou Elisa Lam's, you know initial description. Yeah, so, that's the first word. The second word that I wanted to speak about was prison.
prison, which is described or is explained as sadness, grief, the opposite of joy according to, or rather as for hunting the opposite of joy. Now, what's interesting is
there's two nouns in the Quran to describe sadness and grief. And then there is a verbal form of that noun as well. It's not Arabic grammar class story. I'm not going to drop grammar on you. But if you want to learn Arabic grammar, and you want to learn about how to understand Quran, steps to Arabic alcocer.org inshallah, it's a shameless plug right there. The sadness is two nouns for this number one noun is chosen. Number two, is hasn. And then there is the verbal form of it that is related to both of these nouns. Now, let me break it down a little bit, and make some observations about how Allah subhanaw taala uses these two nouns, the scholars of Arabic lexicon and etymology,
they say equivalent, these are two synonymous words.
Let's look at some examples of how they explain this word. And also some examples of how large Papa uses these two words. It wasn't and has a very interesting because the usage highlights a very subtle detail that I think is very important in understanding the concept of pain and grief
and loss and a lot of they say, well, Susanna to dominate the field i a lot of region is lonely region or region, a Latina, yet the husband will be angry him What a home. It says a person's family is called Hosanna Hosanna Hosanna on the same route, the same origin as prison, because these people, this close family members of this this person, they're the ones who this person is concerned about, like his concern, his happiness and sadness is related to their happiness and sadness. So they're literally called husana. Okay. So that Rosanna is, you know, an explanation of how
frozen is Adam in its entomology related to brief and it's the opposite of sadness. And it's used by the Arabs in old ancient Arabs to describe the people or to describe specifically the, the, the family members that you are concerned, whether they are sad or happy. They're all Hosanna. Okay, now,
the word chosen in the Fortran wasn't that's the first instance of it as a noun. Okay, let me talk about the announcers. hosen is used in the plan in this passage that I just recited to you from Surah number 12. from Surah use of frozen, okay?
That's the only place in the Quran that it is used in its noun format, with the sukoon or the jasmine on the zap. It was
very, very pertinent. Let's look at this. Let me share my screen to show you this. He said, Oh, I can't share my screen. Carla. Sorry.
Frozen is a pain that jacobellis loves feeling. This is pain that he's feeling that is
having an effect on him physically. It's pain that he's feeling that is really making.
It's making him cry. And it's pinging that
goes away and then it's reopened as I mentioned by another related instance, that is just as painful. So that's the usage of frozen. Something that's painful, something that hurts the usage of the word hasn with the photographer, or the observer on the zap is used in the plan as a noun to generally describe regrets. The pain of regret. Okay, same route, have that known. Very similar words, very close, meaning something as painful. The Quran uses the word with the fat hasn to describe the regret of pain.
or more precisely, the person is using it to describe the pain that a person feel, as they're regretting something regretting some choices, you could say chosen is pain you feel not because of a choice you made, but it's a feeling it's an emotion that you are trying to grapple with, probably because of something that someone else did. Whereas hasn is a pain that is regretful because of an action that you have done, or a missed opportunity. Okay, let's look at a last part by saying
in Surah, number nine is number 92. What are either levina atoka determina home altana AG Duma hamilo kumala yoto Tower low power low, what are you doing in the field Lumina demarai has an allergy do my own food, I'm only sticking relevant to the camera of house announcing. This is Surah number 992. In which Allah says no blame is attached to those who come to you who came to you to be provided with mounts. And when you the prophet SAW them here is you. When you Oh Prophet said to them, I can find no mounts for you. They went back and tears welled up in their eyes with with hazard, sadness, since they could not find any way to contribute. This is talking about the Sahaba,
who missed the opportunity to participate in the Battle of the book. And well of the book was a battle where the supplies were short. So if a person was not able to have the supplies, to endure a lengthy travel, they were simply not allowed to join. Now there were others in the Muslim community who had donated allowing others who were not able to have the financial means to go fight, allowing them to go and join the fight with a profit center. However, those resources were also limited. So when the Prophet ran out of those resources, those mounts those camels that could take them from Medina to Luke and all the way back. When people came volunteering to join the army with the
Prophet, southern province, I don't have anything to take you with me on this journey, an extended journey or months. At this missed opportunity, the field boom in the demo I hazard and these people were crying has an regretfully because they missed the opportunity of being in this historic battle with the Prophet saddam, which ended up being the last major battle that he also led himself. So these people are crying out of the missed opportunity. Another example is how Allah describes
the the people of our own for our own and his family.
First of all, for our own Aliya Khun Ella whom I'll do one more hasn't had enough of our own our Havana and you do the homework I knew him. I had number eight surah number 28. This then the Pharaoh's household, picked him up talking about musar Listen, I'm here. He was picked up by the hour and his family as he was floating by the river. And Allah says later to become for them an enemy and a source of grief, his source of hasn pain that is regretful
and this is very interesting.
Because that was a choice that the pharaoh made. He made the choice the brutal choice of murder.
mass murder, the children of Bani Israel, they were mass murdered by the Pharaoh. You that
was that unicycle? He was slaughtering your sons, letting your daughter stay alive.
Mousavi Sam's mother, of course, tried to rescue him by putting him in a you know, in the river in a basket and then he's floating down the river. And this was by the command of our last panel, Donna.
And lo and behold, the baby is rescued by the wife of the Federal Seattle, the Aloha. And he this baby girl rose up in the house of the Pharaoh. And as baby mozzarella ends up being the one who takes down the tyrant, the oppressor, the murderer, for all but the choice that the pharaoh made that our own mead was a choice that he will regret later.
And that's why a lot halls it hasn't been with the Fatah hasn't. Another example is
the regrets of this world
will close and hamdulillah he levy as have has done in our open Allah forum Shaku to handle a very beautiful passage we Allah we asked what would make us of the people who will say this in paradise? I mean, no, but I mean, they will say, Praise be to God. This is people in Paradise, they will say Praise be to Allah Alhamdulillah who has taken away all sorrow from us all greed from us in our banana, a foolish aku Our Lord is forgiving and appreciated. Again, the word hasn't is used with the Fatah describing regrets that a person is may have had in the world.
What these people in paradise are saying Alhamdulillah we have no regrets now we're in paradise. The Quran describes the people of Paradise as
in the livina I'm in New Orleans for the healthcare loving janitor in Philadelphia, those in Missoula Holly Deena, Fie. Hi, Ivana. And
these are people who are in paradise. They're living happily forever, and lovable, Hunan, hawala, not desiring any change in their circumstances. In other words, if somebody theoretically came to the people of Paradise and said, Let's go to a better place in Paradise, they will be like work our content, we have no regrets. We're totally happy here. And that's what, that's an amazing feeling to have no regrets, have no pain. That is the state, the people of Paradise will live in
a state of not feeling the pain of regret, because they actually made it well, Hamdulillah, they asked all the makers of those people, I mean, not me.
So this is how the noun is used that a little bit of work study here, okay. And I wanted to take you on this journey to show you the depth of the expression, how Allah subhanaw taala uses similar sounding words, but very precisely, and very subtly to convey a subtle meaning. So now that we have two very similar words to similar nouns, one that talks about pain person, that is an emotion, probably caused by somebody else's action, pain, that you're probably feeling, because of what was done to you by somebody else, or circumstances that you don't control. And that person is using the Quran to describe the state of our property and humanism, pain that is deep, that's deeply inside a
person that's emotion that's from within. And generally, because of consequences of choices, others made consequences of those choices, hasn't as I was using it is to describe consequences of your own choices. And the regrets that a person will feel, and then the subsequent pain they will feel, because they made that choice and the consequences of those choices. That is with hasn't, both those things are together, both those comprise
pain, and grief. Both of those are part of that emotion, things that we do. And we feel the pain because we did that and we regret it. And we regret either the missed opportunity, or we regret doing something and now we're living with the consequences of our actions. Or it is pain of just stuff that has happened to us the loss of a child, the loss of a family member, the loss of normalcy, like we are today.
what's normal is completely gone out the window. All of this is painful. And that is how Allah holistically describes pain in the Quran. That's a real thing. And we got to understand this emotion, understanding it so that we can look at the prophets mentioned
The plan and look at our provinces alone, on how they went went through the most extreme circumstances of pain and grief, and then how they managed this emotion, how they didn't let this emotion take over themselves out. The plan also describes pain as a verb. And that's a fascinating study and I'll brief you on that. The pain of
hearing hurtful words, the pain of hearing painful words, the last one says about to the prophet to some dinar level in hula Zulu con la via Quran we know it hurts you. Or we know what they seem her to talking about the enemies of the Prophet, they will say things to the Prophet Salaam, it would really hurt him, it would make him genuinely sad. Loss Butler is acknowledging that that's a real thing. You cannot be a robot and not feel pain because of what others are saying. The profitsystem felt that
a lost father assured him consoled him by no Hola, you can be munakata it's not that they're rejecting you or profit, but I can avoid him in the eye Attila here it is rather the signs of God that these these evil doers are rejecting
the there's the very famous description in the Quran of
what are hot for that whole finale him Allah whom you have known the expression of that Allah uses to describe the believers very frequently in the Quran, approximately a dozen or more times. Now hopefully him one of whom is known to last no fear. And these people will not be grieving. Okay? And it's an interesting especially because the fear is used as a noun. And the grief is used as a verb. So there is no fear, and they won't be grieving. One of the explanations that is explained to
to identify it, why Allah uses this expression in the Quran so much is as follows. This is describing people who are believers, and the state of mind of the believer, the state of mind of the believer is when they have done their best to do whatever it is their religion requires. The act of devotions are as the best that they can offer. When that is done. Now, hopefully, there is no fear of what's about to come. Because they know Alhamdulillah we've done our best and now Allah is the most merciful, he will take care of the rest. And number two, there is no pain for what has passed. There's no regrets of what happened in the past, maybe, you know, things could have been better, but
handler we tried our best. That's the mindset that the believer carries with him or her. And that's how Allah describes constantly but follow hopefully him Allah, Allah hopefully him well.
As I mentioned, many, many times the Quran close to a dozen times in the Quran, this expression is used to describe how the believer doesn't feel this way. The point being
all of these meanings are interrelated, hearing painful words from others, that makes the person feel sad.
The Prophet is told what are the gnarly him Don't let their words or actions make you regret the choices you made. Because the Prophet son made a choice, he made a choice to call this person to Islam, he made a choice to make,
you know, for example, put himself out there in a vulnerable situation. And then that vulnerability was exploited by the people of courage to mock him to make fun of him. So Allah said that they would deny naked a llama Medina me as was a man whom Allah Subhanallah him, don't look to what they have. And don't regret the choices that you make. Meaning you made your choice, you did the best you can now, just move on with it. Don't go back and beat yourself up on the past. Don't try to change the past. Don't try to change the past, when others are not making. Again, the same word is used while at the same root. This time is a verb, all of these meanings together. What do they give us? They
gave us a very beautiful, comprehensive understanding of pain and grief and the pain that's caused by loss. pain that is caused by regrets pain that is caused by people
but people say
pain that is negated by a mindset of the pain of and the regret of how I live my life. As a believer, if I do what I'm asked to do believe and do good,
I inshallah should have and we should have no regrets afterwards because Allah, Allah is willing to take care of us and enter into paradise. And that's when we will say, either have our own hazard and 100 Lola has taken away our grief and our pain and our regrets, the grief and the pain of making a choice. And then
regretting that choice.
The Prophet is told, don't let that paralyze you.
Don't let that regret the choices you made, you made the right choice. Now it's time to move on. Don't try to change the past. It's a very powerful, very liberating way to live your life. not let the past define not let the mistakes of the past bog you down. That's what the problem is being told, even though he made no mistake, but maybe the results were not achieved by him. But as he wanted to, that lack of results hurt him.
A lot tells him another has another him Don't let that hurt you don't let that second guess you don't try to change the past. And that is a very powerful way to deal a very powerful explanation of a lost power of
describing the emotion of pain.
Rather better. Swanee says,
explaining this concept while 1000 because this is actually forbidding This is a Arabic expression to forbid something a lot, assign the profit, don't grieve,
or Rob says Felisa. Delica be knocking on the ceiling.
He says, This is not a
this is not a prohibition.
There's not a prohibition from getting sad.
For the first two days, I absolutely love the app. Because pain and grief is not a choice. It just, it just happens. You don't choose pain. You don't choose grief. It is an emotion that essentially chooses you. Well, I can now hear Phil Hakata in America and Bharati Malibu and Hosanna. sahbihi. Very interesting, he said, but what is the prohibition is not to let the pain hold us back. It is not to let the pain paralyze us. It is not to let the pain of people's words or people's actions of our own actions and our own consequences.
The pain of that should not make us paralyzed and always thinking about if I did this, if I change this if I made this decision. No. That's what we're told not to do. The problem said this in a heartbeat. No.
Because low Duff the hope the word if I had done this lower nifa alto de la Kanika. If I had done this would have been that trying to teach the past
that doesn't do anything. The only thing it does and brings more pain. So that is what the prohibition is about. Not to let or not to try to change the past and not to let the pain of
choices, pain of people's words, even pain of you know, the emotion we feel as as a consequence of loss. Don't let that be the thing that paralyzes you hold you back and defines you what artisanally so that is a nice explanation from a raga was funny and quite a deep one. If you think about it. a lobotomy says something similar. He says
was an Elisa Bhima boo. It says a Yahuwah Salaam is feeling a lot of pain. He says yeah, I suffer. I'm so sad. Right? Alas for my pain won't be ill but I know who his eyes became whitened by pain, meaning he lost his eyesight. Well, we'll call them and he's really hurting and he's holding his pain down. He's suppressing his pain. This is a very, this is describing a man who's really really grief stricken from every aspect. How do you explain a prophet feeling this way? Well, he says well in the lace of immaculate thought that pain is somehow
Pain is somehow a bad thing to feel absolutely not when the man was ill well what was shocking fear? worship was feared, while calama emberley
the three things that are put we mentioned he says, What is a problem? What is something we can't do is the
wailing and screaming, shock without hearing close, and seeing what is inappropriate, three things, this, of yelling and screaming, wailing and tearing holds, this was an old Arab way of expressing grief, when you're sad, you will like yell and scream and tear your clothes and that is an expression of grief and people will see that is, as this person is trying to, you know, come to grips with their, with their pain.
But that is what we're told not to do.
At home not to do that. We're told not to say something inappropriate. We're actually told not even to complain to people about our pain, now who will assign was not broadcasting his pain to the world. He was in fact, suppressing it, holding it holding it in inside himself, and a secondary incident, reopened his wounds. And then he said what he said, just almost uncontrollably and not in a way to complain to others, as he himself clarifies, because the next is as soon as he says this, his sons are like, you're going to cause yourself to get destroyed, you will ruin yourself. Because you're suffering. Okay? Basically, they're trying to tell him, get on with it. And then he says to
them in a school bus, he was nirala I'm only complaining to this of my pain to Allah. tala, I'm not complaining to you.
Like a shadow side, he says, you know, Allahu Allah will let you leak water in a lady come in, I'm not complaining to you. I'm not complain to anybody else. This isn't me expressing my grief to my Lord. This is me showing my absolute weakness to my Lord. That is something we're encouraged to do in our da in our US reaching out to Allah to show to him that although we are helpless, we are reckless, we're helpless, we're weak, we are powerless. You are the powerful, you are the one who is dominant. You are the one who controls everything. Oh, Allah bring us relief or law, change your circumstances. That is a rock. This is a beautiful way of seeking Allah's help. It's a beautiful way
of connecting to a lost power. And that's the only one that we should, you know, express this emotion to, not to people, not complaining about this to people complaining to Allah, and Adora asking him for relief, asking him for strength, asking him to help us overcome the situation that we find ourselves to be in.
So, ultimately, says the Pope, you know, jacobellis arm is demonstrating how pain is experienced and how pain is
expressed and how pain is then managed. He's not complaining.
It just it there's just so much pain, it's just slipping out of slipping out of his of his mouth, the expression and when it's slipping out, it's not in a manner that is
resentful, and it's not in a matter of, of a complaint to people. It is an expression of what he's feeling and it's a seeking of Allah's help. And that's how we deal with our pain. We have to also understand that there are physical and mental effects of sadness are real. These are real things. What build a nominal has, like the Quran says his eyes. He lost his eyesight because of the pain. Follow Calvin and he is kazeem
that's described by the scholars of the CMS intellian
mill who's shredded His heart is full of extreme intense pain
occurred to me says Covina is has in law school whose novel a person who is saddened but doesn't complain about his sadness.
Ghazi Nina Lloyd is describing the Quran as people who are suppressing their anger while causing Nina Lloyd leaves. The they're angry. Most of anger wants to just burst out but they're suppressing it. They're holding it down, not letting it come out. That's the same
expression that Allah describes our property or who the pain is like about to come out the desire to see something inappropriate is there, the desire to just shut down and feel helpless and hopeless is there, but he's suppressing that.
We have to understand the effect of pain. That's the effect of pain. It wants to shut us down. It wants to make us see something that we will regret that is emotional, that's perhaps irrational. We have to understand it's a real thing. The mental side of it, it affects a person's mental health, the physical effect of it, the loss of eyesight for jacobellis. No, these are all real things to put on, acknowledges it acknowledges it, and also shows how this amazing prophet is dealing with it. Colleen, he's suppressing and he's not hopeless. It isn't a despair in Allah's mercy. The next I actually, the last Iris had in the very beginning. He says to his sons, yeah, but he has Habu for
the hustle Sumi use of bollati assumere of my sons go search for use of and his brother for hypothesis will be useful for a fee, bow look for use of and his brothers, and don't despair of mercy.
That this is a man who is going through pain. And he's telling his sons, the ones who are responsible, who's whose choices brought him and his family in the circumstance in the situation. He's telling them, you guys don't lose hope, continue looking for use of and, and his brother Binyamin and don't lose hope in the mercy of Allah that they assume the role of Allah are all from the same root as root. So because the mercy of Allah having hope and love, mercy is kind of like our soul that gives us life, you lose that it's as if you're lifeless. So that is what he says. This is an incredible way of expressing pain, recognizing its real, recognizing its effects on our mental
health, on our physical health, but then also describing how it is that we go about it. We don't let our pain define us. We don't let our pain paralyze us. We don't let it ever make us loopholes. make us lose hope in Allah's mercy. Never.
That is what paint cannot do.
And that is something that we control. And that's something that our Prophet saws have demonstrated our property our home demonstrated, we control that we don't control the emotion of pain.
What do you say when you're in pain? If you can say something inappropriate if you're trying to not say something irrational, you're suppressing the desire, the thought of saying that? What do you say? We look at the life of the processor. And the Prophet is Absalom. When he was in the painful state that he finds himself he found himself to be in after losing his child Ibrahim, his last son Ibrahim.
He also lo Rahim is taking his last few breaths. The problem is holding Ibrahim This is unstable hudy for Kampala who he the possum kissed him.
And well Shama who smelled him he smelled Ibrahim his son, but he knows is about to lose his child his you know, choking up, the child is gasping for air. It's he's in his last moments of his life.
The bottom is in this state.
the narrator of the Hadees describes for jallet Ignacio de la he's also a llama does the defense
and as the Prophet is experiencing this, very painful, his eyes are overflowing with tears
under our honeymoon, our offsets to the profit center or ntrs. Lola, you open up messenger of Allah, you're crying like this.
It's almost like he's like, we almost beat anything you try. Like pain, we will think you're immune to pain. Because you know a loss decree better than anybody of us. You understand color better than anybody else. You know, you're going to meet your son in Paradise and more than anybody else up you have more than anybody else. Why are you crying? Why are you feeling pain
of the tournament itself was maybe thinking that a believer becomes immune to pain.
The province explains the color you have enough
says this is a love and mercy This is mercy,
this pain, the crying that this is not something that's a bad thing. This is a good thing.
Crying trying to get over our difficult situation is not a is a
it's not a indictment on a person's man or their character. It doesn't show that they are they have shortcomings in their character. foresight. It shows they have they have mercy.
It is an expression of mercy in drama.
Then he says also now,
in the line after tomorrow, we'll call boo or we'll call buyers I know what an APU a llama you're
waiting to be fair Africa Ibrahim, number one.
He says the eyes are overflowing with tears, and the heart is struck with grief.
What in the Belleville area or in California isn't the same route. But we don't say we don't say anything that will displease our Lord.
Recognizing the pain is real, recognizing that it will cause us to cry.
That is the way of the profits alone. But also not letting pain
dictate the actions that we can control ourselves. What an Apollo in La Mirada, anything that displeases Our Lord, we choose silence we cry instead of saying something inappropriate. That is what the problem is teaching us of how to deal with the pain of loss This is the prison of loss
in the Philadelphia rahimullah noon we're really really sad to lose your O'Brien
says that's awesome.
We're so very hard to say Alistair ajar in LA he are in a in a urology room. We're taught to say that the famous Hadith of the man who loses his child and allies asking the angels of who who have taken the soul of this child about them terminado idea he, you've taken the the soul of the of this child the angel say yes. Have you taken away the apple of his eye the angels like yeah,
from other polar og The law says what it might serve and say, Hi me, like I was telling john. He's praised you he said 100 in law and he said in America, he were in neither here on your own. Indeed, we are form Allah and we belong in return to Him. We are a laws and we will return to a law.
And the law says about this man who said this at the loss of his child opener the debate in Fujairah was a mobile vital heart, make for my servant a house in Paradise and call it the house of praise. Because he praised me and said in the law, he won a Roger on in probably the most difficult thing a man or a woman would experience losing their infant child. That moment of extreme pain. This person is saying and showing how it is we are feeling pain and how we're dealing with our pain, feeling good because I guess it's up to someone other for other you took away the apple of his eye, this man is going to be hurting.
But he doesn't let his hurt cause him to say something that he will regret. So he doesn't say that. He says in Melilla, he would retort to say that in the moments of reef, a serene imager where he says something interesting he says that this statement in that alert he were in a in a good audio room is something that a lot chose for this amount of profits and it wasn't chosen for other moments. This statement is all powerful. It was given to us as a means for us as a as a as a coping mechanism for us. Allah gave it he didn't even give it to a property cool, because the property of homestudy assefa unless for Joseph, alas for my pain. And he says Locanda in the hula call Yasaka
right let me put in the MFI cabinet minister DJI says yakou does not have did not have this door out of inilah here in the UK. And had he been taught this door he would have said that instead. So this is a beautiful thing for us
that were given by Allah in Manila here in a way to cope with what is tough. And then also of course said that a Saba had
Do come with a samba ohana come among our karwan. fairly often, if someone has been
afflicted by pain or a unpleasant situation, they should say Allahu Allahu Allah be sure it will be here. Allah, Allah is my Lord, I don't associate anyone with him. The expression of turning back to Allah, this is how we
cope with our pain. This is how we, that the words of Allah, us, this is how we read the words of Allah consolas in difficult times, that is what our property our hope is teaching us. That is what the son of the Prophet son teaches us.
It doesn't make us you know, immune to pain, as impossible. The Prophet son felt pain, jacobellis, some felt pain, the plan goes, and describes how pain is multi faceted, it's layered. It's it's got many causes, and beautifully illustrated describes it describes as the pain of loss, the pain of regret, the pain of choices, the pain of what out what people say, and what people do to you. All of these are layers of it. We're taught to recognize it. We're taught to recognize that it has an effect. There's a physical effect, there is a mental effect. There's an effect like the Prophet said in Hiroshima. Their response, the defense mechanism of the body to cry. It's a recognition that this
is a real thing, not to suppress it doesn't make you more manly. The prophecy was the most manly of all men thoughts on them. And he cried, cried profusely, that's an expression of understanding our emotions and understanding the reality of them.
But then again, we seek consolation. We seek support, we seek help in Allah's words in Nagila here in Idaho, Roger, Allahu Allahu Allah below sugar. We ask Allah to allow us to understand our pain, and to say the right words seek consolation in his words. I mean, no, but I mean, ask Allah to relieve the pain of those who are in difficulty. We ask a lot of those who were sick, we asked a lot of data to take care of all the believers who are going through difficult times because of COVID-19 and other situations and bring relief to all of us soon in its in its immediate lis not delayed. I mean, I've been having so much wider Addy. He was heavy rain. tanika lahoma will be Hyundai Kona
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