Fatima Lette – Exploring The Quran For Women Surah Yusuf #12
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AI: Transcript ©
Until I make sure that being a means
okay, so he's gonna stay there.
And then we have this next ayah, where
it says irji'u ila abikum, go to
your father, fa-kulu and say to him,
ya abaana, O our father, inna banat tharaqa
wa ma shahidina illa bima alimna ma kunna
lilghaybi haafileen.
Tell your father, that O father, your son
has stolen, and because of that, we need
you to understand that we do not testify,
we're not bearing witness, we're not saying anything
except for what we know.
So we're not making a character judgment, we're
not saying that he's the worst son in
the world, we're just saying that this is
what we know and this is what they're
holding him back for.
And he says that wa ma kunna lilghaybi
haafileen, and we were not witnesses or you
would even say able to safeguard against things
that are, how could we safeguard anything that
was unseen, right?
And what that means was this is unforeseeable
circumstances that occurred, and because these circumstances were
unforeseeable, we were not able to protect Binyamin
in the way that we promised you that
we would, because we couldn't see it.
Had we known that this would be the
outcome of taking Binyamin there, had we known
that this would have been possible, then we
wouldn't have begged for him to come.
So they're essentially, he's essentially telling them, go
and set up the case for yourself.
And then tell him, was'alil qariya, give
him the ability to go and investigate.
So tell him and go and ask the
people, aleti kunna feeha, in the city that
we were in, and they had gone to
the city multiple times.
So remember, this is not the first time
that they went to the city.
It's not the first time that they interacted
with the minister, who is Yusuf alayhi salam.
So they said, go, and you can ask
those people, walayil aleti aqbalna feeha, and you
can also ask the people that gave us
a ride there, meaning the caravan.
So we traveled with people, we've been in
that city, and they all witnessed what happened.
Wa inna la sawdi kun.
And indeed, you will find that we are
truthful.
Now, when they say this to their father,
you can only imagine what the father's response
is.
Because they had once made a promise to
their father that they would bring Yusuf back.
They had once made a promise to their
father that they didn't want anything evil done
to Yusuf alayhi salam.
And where did that get done?
Or where did that get Yaqub alayhi salam
without a son?
And so now, they've made another promise to
their father that they will bring their brother
back, and Yaqub alayhi salam is still, again,
without a son for a second time around.
And so Yaqub alayhi salam's response was called
a bal sawwa latadakum anfusukum amran.
The same thing that he said in the
time that Yusuf alayhi salam was missing, and
they claimed that what occurred or what happened
was that a wolf came and ate him.
Then Yaqub alayhi salam tells them, no, there's
something that has enticed your soul.
And sawwa lat means that there was something
that was presented to you that beautified this
thing, that made it seem like the right
decision to make.
And then he says, fasawbarun jameen, so I
will remain and have a very beautiful patience,
which is the same thing that he said
at the time of Yusuf alayhi salam disappearing.
Now, beautiful patience is something that we've covered,
but I think it's important for us to
understand what it means, right?
Remember that sawbar is about restraint.
It's about, it literally is used when tying
something, tying your camel.
So it's about holding back the true level
or extent of emotion that's irrational.
You ever get to like, you ever be
like so upset and there's like a lot
of rationale, you're rational about it, but then
you get to that, like, you know, the
cliff is there and you just kind of
go keep going.
Yeah, sawbar is not going over the cliff
and going over the cliff is what gets
you to the Allah, why me?
I didn't deserve this.
Why would you do this to me?
I pray, I pray all the time.
I fast.
There's other people who like do far worse.
They have far more.
Yeah, that sawbar stops you from reaching that
point.
And it's important to not reach that point.
Why?
Because even in the time of anger, okay,
even in time of anger, we may say
things that we do not mean, but imagine
you're having a conversation with your best friend.
Okay, imagine you have someone that you really
love and you care for, and you're talking
to that person, and maybe something triggers you,
you get a little upset.
And to that person, you tell them, you've
never done anything for me.
You were never there for me.
You've always been this way and blah, blah,
blah, and this and that.
You keep saying these things.
Then when you leave that conversation, you don't
feel very good.
But imagine how you make the other person
feel.
And though Allah SWT does not need us,
and He does not need our kindness, but
if we want to be the Wali of
Allah, right, we want to be friends of
God, then we also have to carry ourselves
in that relationship accordingly.
We wouldn't want someone to diminish the help
that we've given them.
So why would we diminish the help that
Allah SWT has given us through and through
in our life?
Because a bump has come in the road,
because a difficulty has occurred, because we have
an inconvenience, right?
I'm not by any means belittling what Yaqub
AS is going through.
Because Yaqub AS is the one who's saying
that I'm not going to belittle the help
that Allah SWT has given me in my
lifetime.
Yaqub AS himself is saying, I'm going to
endure, I'm going to take this difficulty, but
I'm going to take it in the most
beautiful way.
And the most beautiful way of taking a
difficulty is taking it with Allah.
And that means that you consult and you
talk to God, and you ask Allah SWT
for help throughout that difficulty.
But it also means that you acknowledge that
this difficulty, there's some khayr in it, there's
some good, there's something that you may be
able to get out of it.
So Yaqub AS then says, that perhaps Allah
SWT will bring me to bring them to
me all together.
So remember, his sons are now kind of
scattered.
Biamin and Yusuf AS, they're back in the
city, but his older son is in the
city too.
Because remember, his older son said, I'm not
leaving here without Biamin.
I'm going to sit here until I know
that his matter is taken care of, because
we made a promise.
And he wants to make sure that he
doesn't make the same mistake that he made
when they did what they did to Yusuf.
So he's staying there.
So Yaqub AS is not only grieving the
loss of Yusuf now, but he's also now
grieving the fact that Biamin is gone.
And then on top of that, his older
son is not there.
But the rest of the sons are with
him.
So he says that there, I know that
there's going to come a time where Allah
SWT is going to bring me back with
all of my kids.
And he says, And he refers to Allah
in two of his characteristics, two of his
ismat, two of his names.
The first one is that he says, I
know that Allah is all knowing.
He's all aware.
He's all knowledgeable.
He's all knowing.
And he's all knowing of the difficulty that
has befallen me.
But he's also all knowing of the solution
that's going to come out of this.
Sometimes we're in the thick of hardship, and
we feel like there's no solution in this.
You know, you feel like, you know what,
this is just going to be my life.
And it is what it is.
And some days is easy to accept that.
And some days it's very difficult to accept
it.
On the days that is easy, you say
I can live this life every day.
I don't like it.
It's not ideal, but it's fine.
But the days that is hard, it is,
okay, I don't know why Allah will put
this burden onto me.
But when you know that there is a
solution, Allah SWT has made a cure for
every single illness.
Allah SWT has made a solution for every
single problem.
Allah SWT has made a way out for
every single difficulty.
But sometimes the journey of the difficulty is
exactly what you need to go through in
order to know something or to learn something
or to develop and to grow.
Because at the end of the day, the
production of a diamond is not made by
being cute.
It's not how it happens, right?
It's difficult, it's hard, it's pressure.
Pressure makes diamonds, not pebbles, diamonds, right?
Yeah, exactly.
I can't do that.
It's not how I work.
You know, she's so funny.
We'll talk about it later.
But when you think about that, right, you
think about how the most valuable things that
you have in life, those things were not
made through the process of someone just sitting
around.
It was made through difficulty, through hardship.
Why?
Because trial and tribulation allows you to know
who you are and the things that you
need to grow in, right?
It lets you know that these are the
things that I'm good at.
This is a response I'm not so great
at.
This is a situation that I could have
done better at.
Well, actually, I'm very proud of myself because
I got through this situation.
So different things allow for you to see,
different things allow for you to see different
outcomes and different ways of who you are.
But Allah SWT being all-knowing means that
God knows the solution to this issue.
Allah SWT knows when you're going to get
out of it.
And Allah SWT knows the exact type of
help that you need to get out of
it.
And then we have Al-Hakim.
Just because someone knows something doesn't mean they're
wise, right?
I can know a lot of things.
But you ever heard of a know-it
-all?
Who likes to know it all?
Nobody.
Nobody likes to know it all.
Because a know-it-all does not actually
know the right time and place to say
something.
So it's like someone's in the thick of
an issue and they're like seeking advice.
They just, and maybe you as a person
who's there as a bystander, know that that
person needs to just be told it's going
to be okay.
And this know-it-all is like, well,
let me tell you all the places that
you went wrong.
It's like, it's not the time.
It's not the place.
It's an honest statement.
But this is not the time.
It's not the place.
It's definitely not the moment.
It's not the moment.
So someone can have knowledge of something, but
not be very wise in how they communicate
that knowledge.
Not be very wise in how they navigate
it.
Not be very wise in the role that
they play in people's lives.
But Yaqub a.s. gives Allah subhana wa
ta'ala, or refers to Allah subhana wa
ta'ala in these two attributes, in these
two characteristics and names of Allah, recognizing that
I know that Allah is all aware of
my situation.
And I know that in the timeline that
he's presenting the situation, and how long the
situation has been going on for, and what
is happening exactly right now, that Allah is
all wise.
And there's something that is going to come
out of this.
And then you have in verse number 83,
that Allah subhana wa ta'ala says, وَتَوَلَّى
عَنْهُمْ وَقَالَ يَا أَسَفَى عَلَى يُوسِفَهُ He says,
I'm ever so saddened by the situation of
Yusuf.
Okay, I'm so sad.
Remember, now, typically, when someone tells you be
patient, they think that you're supposed to just
be like, happy.
Be patient means that you're so ecstatic, where
someone says, how's life, and life may not
be going that well.
And you're like, it's actually the best it's
ever been.
That's not what being patient means.
It doesn't mean that you lie.
Okay, it means that you don't enter into
a level of disparity.
That's what being patient means.
You don't despair in the in the rahmah
of Allah subhana wa ta'ala.
That's what being patient means.
But you can face sadness and difficulty and
acknowledge that sadness and difficulty.
But Yaqub al-Islam, what does he do?
He turns away from them, meaning that he's
not expressing his sadness to them.
Right?
He's expressing his sadness one to himself, but
he's expressing his sadness to Allah.
And he says, I'm ever so sad, and
there's so much sorrow that I have so
much sadness that I have, because of the
situation of Yusuf.
And Allah subhana wa ta'ala says that
his eyes turned white, because of how sad
he was, meaning that he cried until he
was blind.
He cannot see anymore.
And he was ever so sad.
Kadhim is so interesting.
Because kadhim means for someone to have not
only someone to be sad, but it actually
means for someone to be so sad, so
sad, but they bottled up.
Okay, it means like a sadness that one
does not express is a sadness that one
keeps inside of them.
And they don't really tell other people.
So Allah subhana wa ta'ala explains Yaqub
al-Islam as being kadhim.
Now, this is not an encouragement that you
bottle things up until you're blind.
It's not what God is saying.
But look at Yaqub al-Islam's position.
Was Yaqub al-Islam a normal community member?
No.
He was the one that people went to
for their sadness.
He was the one that people went to
for their problems.
He was the one who was the one
who had to be the solution-oriented human
in the community.
And it wasn't just a responsibility that he
put upon himself.
It was a responsibility that Allah subhana wa
ta'ala put upon him.
And so you know how they say therapists
need therapists, right?
Yaqub al-Islam, the one that he would
go to was to Allah.
That is why.
But it's true.
It is true that Allah subhana wa ta
'ala put people in your life for you
to be able to express your difficulty, for
you to be able to navigate that challenge
or that journey.
So Allah subhana wa ta'ala is not
telling you that you're not allowed to communicate
the problems that you're facing.
In fact, consultation, shura, is a part of
our tradition.
And I know we think about consultation only
in the facts of like, should I buy
a house, should I not?
You know, when we think about it in
the life of the Prophet ﷺ, should we
go to war, should we not?
But there's a reason why there's an emphasis
in that.
This emphasis is doing what?
It's showing us that the companions, when they
would want to make a decision, they would
go to the Prophet ﷺ and ask the
Prophet ﷺ, should I do X, Y, and
Z?
They would tell the Prophet ﷺ, I'm feeling
X, Y, and Z.
What do you think?
And the Prophet ﷺ would encourage them, or
he would give them advice, or he would
just spend time with them.
What is that showing us?
It is okay to have friends.
It's okay to have families.
It's okay to have communities.
It's okay to have people that care about
you and you communicate to them that this
is the thing that I'm going through, and
this is the difficulty that I'm facing.
But when you're communicating that, ask yourself, am
I doing this just to complain, or am
I doing this because I want a solution?
If it's for complaining purposes, then we're going
to hold off.
But if it's solution oriented, by all means.
Why?
Because you're going to stick to the facts,
and you're going to address the situation accordingly.
And sometimes the solution that you need is
someone telling you it's going to be okay.
And that is okay.
It is okay to just need a pat
on the back.
It's okay to just need someone to say,
someone to kind of push you forward and
encourage you.
Where they're not taking anything off of your
plate, but they're giving you space, emotional and
mental space.
And it's important to know that wasfana does
put people in other people's life for this
reason.
So Yaqub, being described as kadhim, it means
that he was someone that was filled with
grief, but he held back on expressing it.
Which is why we don't find early in
the surah, that wasfana says that he was
blinded by his sorrow.
We don't find that early in the surah.
But there does come a point where sometimes
when the rain, when it keeps pouring, and
the difficulty keeps difficulting, that you do reach
a point where you're like, this is a
lot.
And you find that Yaqub is at that
point where he's facing so much difficulty, not
just the situation with Yusuf, but now the
situation of being a mean is a little
triggering.
It's a little triggering.
He was already sad with the situation with
Yusuf.
And now being a mean situation comes up.
So now we see that he really fully
expresses that grief.
But he still does it in a way
that is pleasing to Allah because he expresses
that grief to Allah alone.
Then you have, he says, that the people,
then his kids, they turn to him and
they say, we swear by Allah, that you
will not stop remembering Yusuf.
You just keep remembering him.
You keep reminiscing about him.
And you're going to keep doing this until
you become so sick.
Not marudan, marud means someone who's sick, but
it's an illness that's curable.
Okay, it's an illness that could be fatal,
but it's curable.
Then you have harudan, which is an illness
that is fatal.
You're going to worry yourself to death about
him.
Or you'll be amongst those who just are
perished or like lifeless, but more so means
that there's nothing left to you.
You're going to let grief eat you up
so much so that you won't be able
to be a functional person in society.
Then Yaqub alayhis salaam responds and he says,
innama ashkub bathee wa huzani ilallah.
He says, and it's such an epic response.
He says, I only complain of my suffering
to Allah.
You cannot say anything to me.
They told him, oh, you're so sad about
Yusuf.
And you're just always so sad about him.
And if you don't stop being sad about
him, you're going to die this way.
And it's just, you're just going to become
useless human.
And he says, I didn't talk to you
about it.
I've never complained to you about it.
I've only complained about my suffering.
He doesn't say my sadness.
Okay, he doesn't start with my sadness.
He says, bathee, my suffering, how heavy this
has weighed upon me, wa huzani and my
sadness ilallah.
It is only to Allah that I've complained
about it.
And I only complained to Allah about it
because I know about Allah what you do
not know.
Because he has conviction in Allah swt.
He has this awareness and this knowledge that
God will see him through a situation that
everybody thinks is impossible.
They were fully convinced that Yacoub alayhis salam
would never see Yusuf alayhis salam again.
But what does Yacoub alayhis salam say?
He says, I have hope that my Lord
will return all of my kids to me.
So I know that I will see him
again.
But just because you know something doesn't take
the emotion away from it, especially when the
timeline is unknown.
But we fast forward or we go back,
rewind, fast rewind, back to the beginning of
Surah Yusuf.
And we said that Surah Yusuf was revealed
at a time that the Prophet sallallahu alayhi
wa sallam was experiencing a lot of grief
and difficulty.
And one of the things that he experienced,
or two of the things, three of the
things he experienced was the passing of his
wife Khadija He experienced the passing of his
uncle, Abu Talib.
But he also experienced a difficulty that he
hadn't thought.
And you remember how we said when the
rain is raining and the difficulty is difficulting
and it's packing on and packing on, you
reach a point where you're like, this is
a lot.
It's a lot.
And you feel like it's the straw that's
going to break the camel's back.
Well, just like Yaqub alayhi s-salam reached
that point here.
And he says, I only complain of my
difficulty to Allah when the Prophet sallallahu alayhi
wa sallam goes to Ta'if and they
stone his feet.
It wasn't them like rejecting.
That was a lot.
But when they were willing to kill Zayd
and then they were willing to harm the
Prophet sallallahu alayhi wa sallam so bad and
it's so hot and he's so tired and
he's walking, he was so kind to them.
All of those things were difficult.
But for him to see that they lined
up the children too, it was almost like
how terrible for people that you can make
children do such atrocious things and gave the
children and the slaves these rocks and pellets
and told them to stone the Prophet sallallahu
alayhi wa sallam's feet.
And that's what they did.
So you remember the Prophet sallallahu alayhi wa
sallam is sitting at this tree and he's
thinking about the difficulty that he's faced.
It's not just the difficulty he's faced at
Ta'if.
It is the three years of the boycott.
It is the Abu Bakr Siddiq R.A.
being beaten almost into a coma because of
his belief.
It is the passing of his wife.
It is the passing of his uncle and
his uncle is not Muslim.
It is the disrespect and the rejection of
the people of Ta'if.
There's so many difficulties on difficulties on difficulties
that the Prophet sallallahu alayhi wa sallam has
faced.
So the year of sorrow is not really
just a year of sorrow.
It was like 12 years of difficulty and
sorrow that all just came crashing down into
one year.
And what does the Prophet sallallahu alayhi wa
sallam say?
Allahumma ilayka ashkul.
Same wording.
Oh Allah, it is only to you that
I complain.
Of the weakness in my power.
And how little control and support that I
have.
And how I've been made to be so
little and humiliated in front of the people.
Oh the one who is ever so merciful
and the one who's most merciful out of
the people who are merciful.
That you are the Lord of those who
are weak.
And you are my Lord.
Who are you going to leave me to
and give power over me?
To people who are so far from caring.
They're distant people.
They don't care at all.
Or is it to my enemy that you
will give control over me too?
Give them the control over my matter and
my situation and my life?
But if you're not upset with me then
there is no problem.
Do it all over again.
But you see that that same sentiment is
what the Prophet sallallahu alayhi wa sallam was
feeling at this time.
And then this surah comes down as a
consolation to him.
And imagine you're going through something and life
is really hard and someone comes to you
and somebody that you respect and you love
and you care for and they said that
person also went through something similar.
And these were the words that they said.
And you're thinking to yourself like I said
something very similar like that.
All of a sudden it gives you a
little bit more strength.
Because you don't feel like you're going through
that situation alone.
And even though you may not have met
this person but just sheer fact that you
have so much love and respect for them
makes you feel like wow this is an
inspiration.
This is something that is keeping me going.
And so Yaqub alayhi sallam Allah SWT presenting
this portion of the story.
He kind of very well left it out.
But he wants us to get a glimpse
into what Yaqub alayhi sallam was feeling one
and two how he dealt with what he's
feeling.
And then he says I know about Allah
what you do not know.
You may think that I'm a crazy senile
old man that is crying about something that
would never be better.
But I know that my Lord will not
leave me empty-handed.
And this is the same thing that Ibrahim
alayhi sallam said.
He said over and over again there's never
been a time that I've made dua to
Allah and Allah has left me up empty
-handed.
Zakaria alayhi sallam says the same thing.
When he's making dua for the impossible a
child at a time when both him and
his wife were so old that it was
as if they were barren.
They were not able to have a kid.
And he makes dua to Allah.
He says Allah I've never been left empty
-handed when I prayed to you.
And so I know you won't leave me
empty-handed here.
But the beauty of dua like this is
that we have to understand what does being
left empty-handed mean.
Because for us you know if I ask
Allah for a Corvette and I don't get
a Corvette I'm like left me empty-handed.
But I have a nice reliable functioning registration
intact vehicle.
Have I been left empty-handed really?
No.
Because maybe there's something that Allah is protecting
me from.
And so it's important to evaluate the dua
that you're making but also what is it
that Allah has given you in your life.
And then we have here that he then
responds to them.
And he says Ya Baniyya, Idhhabu fatahassasu min
yusuf wa akhihi.
He says I want you guys all my
sons.
I need all of you to get up.
And you need to go out.
He doesn't just say go and like find
him.
He says go and investigate.
Figure it out.
Use your senses.
It literally means to use your senses.
I need you to go and use your
senses to see what's happened to Yusuf and
his brother.
Wala ta'asu min rauhillahi.
And don't go out there and lose hope
in the mercy of Allah.
Don't go and lose hope in the mercy
of Allah.
Because you won't know what happened to your
brother and you won't know what happened to
Binyamin, your other brother, when you go out
and use your senses that God has given
you.
So go and be smart.
What's interesting is that the brother's already interacted
with Yusuf so many times.
But you know when you're kind of like
not really paying attention and there's people you
should like recognize but you don't recognize.
It happens to me all the time.
People you should recognize you don't really recognize
them and you just keep it pushing.
That's what they're doing.
They're not paying attention.
So it's very interesting that he doesn't just
tell them.
Already?
Okay.
It's interesting that he doesn't just tell them
to go and look.
He doesn't just say look.
He says use your senses.
Investigate.
Go see what is happening.
And he says and don't lose hope in
the mercy of Allah.
Because it's only out of the mercy of
Allah that you're going to get the answer
that you you need to find.
He says innahu laa yai'asu min rauhillahi
illal qawmin kafirun.
That the only people who lose hope in
Allah are people who are disbelievers.
Why?
Because a disbeliever does not truly know who
Allah is.
If you truly knew who Allah was you
would never lose hope in Allah.
What does this mean to us though?
It means that even in the roughest of
situations you know that Allah is going to
come and Allah is going to look out
for you.
That the blessings Allah has in store for
you he's going to present them to you.
You know that there's light throughout the tunnel.
You know that there are difficulties that you
face because this is life.
But your life is not all difficult.
You know that there is happiness in times
of just the really toughest time but you
still had a good time.
There are still times where Allah allowed you
to laugh.
There are still times where Allah allowed you
to enjoy life.
There are still times where Allah allowed you
to still see the beauty of the world.
We are now in a situation where we're
seeing so much atrocity.
And I know we're faced with this difficult
type of like feeling of do I be
happy for the good things that I have?
Should I always be sad?
But just think about the Muslims in the
time of Prophecy Salaam.
They're facing the battle of Badr.
Literally in the battle of Badr they're standing
and Prophecy Salaam is placing each of them
in in their roles.
And there's a companion there and he doesn't
have a shirt and Prophecy Salaam poked him
to get him into his role.
And then he looks at the Prophecy Salaam
and he says like he like acts like
he's like angry.
And he tells him, Ya Rasulullah, all is
not good with me.
Because Prophecy Salaam is like everybody's good.
You're in your position.
You ready to go?
He says no all is not good with
me.
Prophecy Salaam is like what are you talking
about?
He said you poked me.
And Prophecy Salaam is like what?
Like we're about to go for a battle.
He's like, Ya Rasulullah, you poked me.
And that it's an eye for an eye.
So Prophecy Salaam says okay go ahead, poke
me back.
And he says no I didn't have on
a shirt.
So you have to take off your shirt.
Because you poked me and I didn't have
on a shirt.
Prophecy Salaam took off his shirt.
And then he poked Prophecy Salaam back.
And it was just because he loved him
so much.
And they're about to go into battle.
He doesn't know he's gonna make it.
So his last memory that he wanted to
have with Prophecy Salaam was something fun.
Obviously he could have told him a joke.
But that was his way of joking.
But can you imagine like they know they're
about to face odds that are going to
be completely against them.
They know this.
And they know it's very possible they're not
going to make it out of this battle.
They know this.
They know they're going to go and face
their death and their mortality.
They know this.
But in that moment they still find happiness.
Why?
Because they did not lose hope in Allah.
And so for us, for us Maghrib is
in.
Which they lied to me when we started.
Okay just gonna let you know.
But for us what are we getting out
of today?
We're getting out of today that you can
never lose hope in Allah.
Not just because Allah is always there.
But because we're not disbelievers.
And what does Yaqub alayhi salaam say?
Only disbelievers lose hope in Allah.
As a believer it's like as a believer
we know who Allah is.
We know that Allah will take care of
us.
We know that Allah is just.
We know that Allah is kind.
We know that Allah is fair.
We know that Allah SWT holds oppressors accountable.
And we know that Allah SWT is all
wise.
He's all knowledgeable.
He's all aware.
And he's forbearing.
You know what it means for Allah to
be haleem, forbearing?
It means that Allah SWT will sit and
watch his servants disobey him every single day.
And though, and this is the definition of
Imam Ghazali.
And though Allah SWT has the right to
hold someone accountable, immediately he does not do
that.
He gives them time to repent or time
to dig themselves into a deeper hole.
And that is actually the mercy of Allah.
Because as believers we have a gift.
That gift is not perfection.
It's what?
Tawba.
So we don't lose hope in Allah because
we know Allah SWT to be merciful.
We don't lose hope of Allah because we
also know Allah SWT to be just and
hold people accountable.
And so with everything that we are experiencing,
it is time for us to take a
lesson out of the book, out of the
page of Yaqub al-Islam's life.
And to be patient, but not be patient
and passive.
To be patient and strong.
To be patient and have this level of
conviction in Allah SWT's ability.
To be patient and understand who our Lord
is.
To be patient and be educated.
To be patient and make the right decisions.
To be patient and push forward.
That is what sabr and jameel means.
Yeah, it doesn't mean be in the corner
and be complacent.
That's not who Allah created you to be.
Allah created you to be someone to fight
something with your hands.
Allah SWT created you to be someone to
fight something with your tongue.
And Allah SWT created you to be someone
to at least hate it in your heart.
So I pray that Allah SWT allows us
to benefit from everything that we heard here
today.
I pray that Allah SWT forgives us of
our shortcomings.
That Allah SWT allows us to be people
who are always on the right side of
history.
I pray that Allah SWT allows us to
gather in the gathering much better than this.
To drink from the blessed hands of the
Prophet Muhammad Sallallahu alaihi wa sallam.
Subhanakallahumma bihamdika.
An-nashadu ala ala ilaha ila anta.
An-nashadu ala ala ilaha ila anta.
An-nashadu ala ala ilaha ila anta.
An-nashadu ala ala ilaha ila anta.
An-nashadu ala ala ilaha ila anta.
JazakAllah khayran.
As-salamu alaykum wa rahmatullahi wa barakatuh.
Apparently the time goes back next week so
we'll have our full hour inshallah.