Surah Yusuf #52 – V84 – Is His Heart Hopeful or Devastated

Nouman Ali Khan

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Mina shaytani r rajim. Mata Wella on whom Mako Allah,

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Allah Yusuf our BIA, Bettina, hoomin Allah who's nifa who work at the

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rubbish everywhere city Emily welcome Dr. Campbell, Sania Khalifa hamdulillah salatu salam O Allah Rasool Allah, Allah Allah He was a big name about everyone is so Mr. Kumar to lay it out over the gutter. I'm going to start by translating it number 84 absolute use of its describing the sentiments of your own body Salaam after he got this news, and after he shared the hope that he has that his family will be reunited. If he can just exhibit beautiful patients. That's something we read about last time. What's the one law on home, and he turned away from them, meaning his son so the scene is there in the in the house, they've given him this news if they've had this exchange, and now he no

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longer wants to continue conversing with them. So he turns his back from them. And he's as if he's walking away. Well, Kalia SFR, Allah usofa. And he said, Oh, my grief, all my sadness over use of my pain, my sorrow, my anger, my sadness over uses, we'll come back to that. Right now. It's a shallow translation. Well, we'll get to it now who and his eyes turned white, both his eyes turned white meaning Hosni, out of sadness for who aka vehm soul, or for he was swallowing, or he was one that swallows or bottles up. So there's lots of ambiguous language here that if you translate, literally, you get some sense of what's being said. But a lot of the power of what's being expressed needs some

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explanation in English, so I hope to accomplish some of that. inshallah, in today's conversation, the first thing that is worthy of notice is that a love mentioned and saw a significant dimension that he turned away from them.

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And this is important, because when you are overwhelmed in a conversation and you are hurt, then it is completely okay for you to turn away from those that you you are not able to deal with in a reasonable way. And so he's no longer engaging his sons in conversation, even though moments later the conversation is actually going to continue. The man for dinner, Ross's opinion was actually that he got so upset with them that he turned away, and he kind of went into a different room, and he wasn't even talking to them anymore. But another plausible reading is, you're having this conversation with him, they're in the same room, and he turns his back. And as he's walking away

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from them, he's expressing his own emotion. So he's not talking to them. He's, he's almost a world in and of himself talking to himself, though they can hear him, but he's saying this to himself. So he's no longer engaged with them in conversation. This is actually the height of hopelessness with people, right, so he expressed this remarkable hope with Allah in the last ayah. And right after that Allah describes how he's turning his back from them, as if there's nothing good that will come out of talking to you any further. And this is, or there's nothing I can say that's productive. So even if he's not dismissing this claim, this time, he's seen it, he's pointed out enough of the

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wrong like the fact that they were so sure that their brother stole, he seen enough of the wrong that they do, and he doesn't see a point in continuing conversation with them. This is a time that he needs to be alone with our learner. You know, and this is, there's no guilt in needing some time to yourself. There's no guilt in distancing yourself from a difficult situation. And to just turn your back and sometimes that is necessary. So the one on one corner, yeah, so far. And he said, Yeah, I suffer now, phonetically SF, and use of sound very, phonetically close to each other. And this is actually a feature of Arabic rhetoric where two words that are spelled in a similar way, are

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used artistically together. And this is done very beautifully in the Quran here. But the thing is when usually wordplay like that is done in poetry or in speech and things like that, then the spelling is the first consideration, like people are, you know, more concerned about seeing words in a clever way. And whether or not the meaning comes out to be profound as a secondary consideration. Right. So I just want the worst to rhyme or sound similar. But when I pick words, that sounds similar, I'm no longer in charge of how the meanings going to come together. Or I may have to make compromises on the meaning. What I'm trying to say, in other words, is when we communicate their

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style and their substance, right, the style with which you speak, is the words you choose to say that sound good, right? That the sounds of and literally the sounds, that the meanings, what the sounds of them are good or like, for example, think of someone who's trying to make rhymes. That's an easy example. If somebody is trying to make rhymes, they're just trying to pick words that sound good at the end, right? But when they pick the word that sounds like it rhymes with the last line, that word may not be the best meaning other words were closer to the intention.

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The meaning, but if they use that it won't rhyme as well. Right? So they compromise the meaning. So the rhyme scheme keeps going, right? Or they might even change their lyrics to fit the rhyme. And the meanings, they want to say, well, that compromise altogether. So that's there's the way you would describe that in linguistics or in literary terms is they're more concerned with style, and less concerned with substance. When somebody's writing an essay, or, you know, they're writing a book or something like that, they're really concerned about the message they're going to communicate, right. So they may use difficult words sometimes, or have super long sentences to get

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an idea across, because they're overly concerned with substance. And they're not as concerned with what style so in communication, those are two things style and substance. And actually effective communication, marries the two of them together, somebody with an effective communication style, or an artistic communication style is compelling. You want to listen to them. You want to hear what they have to say they captivate you. And if they're able to combine both of those elements, that's a very powerful, you know, communication ability. what the Quran says here in Yasaka, the use of sadness, all my sadness over use of the word sadness, not in English, but in Arabic sounds almost

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like useless. So Asafa use, those two words, stylistically, have been brought together. And that's really remarkable because this is, this entire story is about use of sadness. And this is this is the entire story about use of sadness in his own life, and sadness over use of in the life of jacoba salaam. And so those two words have been fused together in this remarkable way. The other interesting thing is in Arabic, when you use possession, when you say my something, then you use the E pronoun suffix it's it's combined with an attached pronoun or domain with the sale at the end. So we say for example into as Rob be, right my master or Dini, my Dean, the end makes it my or Sue Lee

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my messenger, simple Arabic right the end. But in a very hyperbolized very extreme case, you don't use the IA tn to express my, your use us so he doesn't say yeah, as a fee. He actually says yeah, so far, which is a very hyperbolized hyperbole. If it's a big word for you, that's okay. I'll make it simple. hyperbole means an extreme way of communicating something. Like if you're seeing something that's not normal, it's not like, you know, in a normal tone, there's an extreme emotion behind it. That form of speech is hyperbole. Okay. It's not the same as exaggeration. I wouldn't use the word exaggeration because exaggeration means it's no longer truthful. So when you say somebody is

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exaggerating, that means they're adding something to the truth. That isn't true. That isn't accurate. So exaggeration is not some people use this as the exaggerated expression. I don't call it an exaggeration because in the Quran, there is no exaggeration. There is hyperbole though, there's an extreme form of expression. So Yussef is him crying out in extreme pain. And this is someone who held in quite a bit. As we will see, by the end of this, if a hook Aleem, he kept a lid on his emotions for a long time. But this is a moment which the ayah began not by describing how patient he is. And by the way, we've already read several in Jamil right. So we have to combine all of this

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together and understand what's happening with this remarkable profit in this moment, and that that's being captured by a lot. Actually, I'll break some of the surprise to you. There's almost a riddle here in these two IOD. Why? Because in the previous ayah, we saw how he's going to hold on to this beautiful thing Allah has given Southern and we also saw that he has hope in a law that his family will be reunited. So those two things were about optimism, being hopeful, and they were about being strong in your faith and relying on Allah you know, who who Allah Allah Hakeem, right? Now, when you have that on the one hand, and you use the word jahmene. And we talked about Jamil being, you know,

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patients in which you don't cry out and you don't, you know, you don't lose your your composure, etc. So we talked about some of that stuff already. But in this next idea, you seem to get this feeling that he's crying out, oh, my sadness over use of and he's just crying. There's tears rolling down his eyes. He's wailing. He's very loud when he says this, the yada yada here is actually expressing that it's not some small expression that he's making. And I want you to just visualize the scene. His sons are in front of him. They've given him this news. He's told them off. He talked about his son with a law and he turns back hopeless is still devastated. He turns back and he cries

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out over use of and the first question that arises is, why is he crying over use of Youssef isn't the one who just got lost. Binyamin got lost and another brother stayed behind in Egypt.

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How come he's not mentioning them? How come he's mentioning use of honey serum? It's remarkable that even though the advent of modern psychology is maybe a little bit over a century old,

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our scholars, you know, in the Islamic tradition, like phoslo, Dino Rossi, and others looked at this and tried to understand the psychological basis of what's happening here, they said something that we know, nowadays called triggers, like one traumatic event, triggers a past, you know, traumatic event. And it's as if you're reliving that event all over again. So he described it like this. And it's pretty amazing that he said this, because you would find somebody who studied therapy, and who studied psychology extensively would probably say something very similar today. And this was said centuries ago, in analyzing these IOD. He said, when you experience a, you know, an extreme form of

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sadness that replicates that makes you relive, an older form of sadness, and older tragedy than that tragedy comes back as if it has happened just now. So your trauma comes back and hits you, it triggers you, as if you're reliving that moment all over again. And that's what's happened to him. He also said that when he lost use of use of force from a different wife, right, from Rachel, according to the Bible, and Binyamin is from that same wife. So you can imagine they have similar features. So when he sees Binyamin, he sees a reflection of who in him all the time, use of like he has he's got this grief of use of he can never forget use of, but there's a glimpse of use of still

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left in the home, which is who vineya mean, and when even when Yemeni has gone, then the glimpse of use of is also gone. So he's, you know, reliving the loss of use of all over again, and it's as if he's saying, one use of was gone, and I had another one. So he's actually combining the Binyamin and use of and personifying them as one. The other remarkable thing about this phrase, and this is a style that's used in a couple of places in the Quran. yawata Yeah, so far, this extended Elif at the end. It's used almost to personify. And I realize I'm using big words today. But you guys gotta get used to this. I'll make them simple, I promise. It's used to personify abstract ideas. Now let's,

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let's put that in simple words. Sadness is an idea. Sadness is not a person, right? But when you say, yeah, a sofa, oh, my sad is as if you're calling it as it like you call a person. Like you call someone who came over. And as he's walking away from his sons, as if this companion of his that has that came to visit him at the time he lost use of that visitor of his which is personal. The sadness is like a person that came to visit him has come to visit him again. That same visitor that came to me when I heard that Yusuf is gone, or he's been killed by a wolf, that same terrible visitor that came in wouldn't leave me is here again. He's here haunting me again. Yeah. SFR, Allah usofa. So he

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personified that remarkable sadness that he felt in this phrase. So he says, Yeah, I suffer, you suffer. And in this word, first, the questions that arise are very straightforward. Why is it that he doesn't have the fortitude, you could argue? And I'm playing devil's advocate right now? Why doesn't he have the fortitude to stand his ground and talk to his sons? He's walking away? How's that sub sub means persevere? Why is he persevering and standing there? And then sub will means that you trust a lot will be a level Take care, everything will turn out beautifully. We saw that in the last session. So why is he so sad? If he's already relied on a lot and he's hopeful with Allah? How

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can you be hopeful with Allah, about what's gonna everything's gonna be okay? And then he's crying and wailing in this extreme way. At the same time, how can both of these things coexist? This is the neurons beautiful, remarkable way of teaching humanity teaching a believer the balance between this our spiritual needs, and our spiritual life, and our emotional needs and our emotional life. And those are two very distinct things that happen inside of us. I have a need to connect to a larger cope with whatever I'm going through. There is a spiritual part of us that is necessary to deal with life struggles, it's absolutely necessary. And that's inside sovereign Jamil and that's inside his

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optimism that allow hopefully Allah will make everything work out. And I will rely on a lot of knowledge and a lot of wisdom. That's a spiritual need. If that isn't there, we would have a devastated life. Like that. Just like food is a need. Drink is a need, just like these things are needs. The Quran is actually teaching us this side of spirituality, to deal with difficult circumstances, to find a lie in those moments and to find your ability to have suffered

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rooted in your faith in Allah is actually a need. And without that need you would be you would find yourself in devastation, there would be nothing beautiful left. So at least you have somebody Jamil. But even though your spiritual life, your life as a believer helps you, you know, not drown in that situation, that still doesn't mean you're out of the storm. That still doesn't mean your emotions are all dealt with, like your sadness and your anger and your frustration, and your remorse over what's happened. Or the trauma that keeps coming back and gets gets retriggered that all of that has now disappeared because you have human or because you have somebody, Jimmy, nope, those two can

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coexist. Another remarkable way to look at it, it's really profound, is a believer has optimistic hope in the future, right, which is what's illustrated in the previous ayah. But at the very same time, it doesn't mean that the scars of the past disappeared.

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You see, your and the scars of the past do not allow you to become hopeless in the future. For a lot of people, the scars of the past, make them hopeless in the future. No, you can hold on to your scars in the past, maybe they're not letting you go like this visitor that comes and visits him. This is a scar from the past, isn't it. But that scar from the past is not making him hopeless in the future. So you've got two extremes, you've got people that don't want to think about their past or want to let go of their past or run from their past. Well, the thing about the past is like like an injury, something will trigger that muscle, maybe you moved in the wrong way. And that muscle

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that was always injured is gonna pinch you all of a sudden again, isn't it you're human. So no matter how much you avoided, eventually, you might have faced that emotion that's been repressed for so long. So even if you're optimistic about the future, it doesn't mean you and I can entirely escape our past. It also means that because we have he has a such a such a disastrous past years and years of crying over use of honey syrup. And that's happened. And he's, he's been living in that state. That doesn't mean that he, you know, another day of sadness, then another day of sadness, and another day of sadness. And he thinks tomorrow will be sad also, because I've had so many hundreds

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and 1000s of days that are sad. So tomorrow will be sad. Also he doesn't he doesn't see it that way. He sees us a lot when you're at the gym, er, he sees every morning as A New Hope. Every morning as a new start. That's how he sees it as a believer. So it's this really difficult balance that you know jacoba salaam has struck while dealing with his grief. And he even expresses his grief. And actually what this means in this ayah is that it came to a point what is you know, in English to use the phrase, well, you know, the straw that broke the camel's back. That's the phrase they use. Right. Now Quran uses a phrase called forgotten nor when the kettle boiled over. Right. And the idea behind

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that being, sometimes you've been taking it and you've been taking it, you've been strong and you've kept your composure, and you're you're dealing with it as best you can. But you're, you're not breaking. But then something happens that triggers you so bad that all that time that you were holding strong and not breaking, you collapse. This is the emotional collapse of the Apple Valley system, where the cry just comes out. And this grief, this cry is so extreme. It's so so exhaustive. And it's so powerful, that something happens to his eyesight,

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that he won't be allowed to I know who and his eyes became white what that means it's an expression for losing your eyesight.

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Figuratively some have interpreted this to mean that his eyes became white means he lost the color of his eyes by crying so much. It's a figure of speech of how much you cried. It's not literally he became blind. But the later expressions in the surah make it pretty clear that he actually In fact, did lose his eyesight. By crying now, this sounds like some supernatural event right where he cried. And as a result of crying, he became blind. And I was thinking about, you know, the Mufasa don't talk about how, like, you know, even assured in others, that he's been crying for many years, but it's been under and it's been doing its damage all this time. It's the crying has been doing its

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damage. But this one event was too much of a combination of previous triggers and new ones. And the grief was so much that it physically impacted him and he lost his eyesight. Now, you would think well, from a medical point of view, that doesn't make any sense. And, you know, how does somebody cry and lose their eyesight? That's, that's a bit extreme or it's hard to believe, etc. And, you know, because now we have modern scientific sensibilities. So we think these things are less believable because these are I mean, I've never heard of anybody crying so much that they went blind and things like that.

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But you know, it's remarkable that we as believers, when we, when we read this, we absolutely believe it. And then in the scientific agent in the medical age, research comes along and phenomenon come along, that actually, interestingly, doctors can't explain still, but they documented, you know how there are physical ailments and symptoms that exists right now that you can go get tested for. And all the tests come clear, and they can explain what happened. And there are plenty of disorders like that, where you go to the physician, and you say, this is what I'm experiencing, and say, Okay, well, let's run these standard tests. And they run through all the tests. Oh, you're perfectly fine.

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No, I'm not fine. I'm experiment excruciating pain. What do you mean, I'm fine? Well, all the tests came back positive. So according to what I learned in school, and the textbook, you're fine.

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There's more to the reality of the spiritual and the emotional and the physical reality of a human being, then what we know, there's more to it. And the The other important thing here is, what is the law telling us that emotional pain and emotional trauma can have physical side effects? Right, at least some of that we all know, like, you know,

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my dad, not not a few years ago, had heart surgery. Right. And when he, when he was diagnosed with you know, you know, clogged arteries, and all of that, there was extensive, you know, advice given about not only his diet, but don't put yourself in stressful situations. Don't think don't, you know, if you're depressed about something you need to deal with that don't become overly sad, or really grieving or really angry, overly anxious, etc, because it has direct impact on it. There are people who skin breaks out when they get anxiety. You know, there are people that can break out into fevers. There are all kinds of symptoms can happen because of emotional triggers. Physically,

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you're, there's no virus, there's no bacteria. There's no change of temperature in the room. But people are experiencing physical disorders because of what's happening emotionally. heart palpitations, difficulty breathing, tightness of chest symptoms, like asthma, and the person has no asthma. You know, so I was thinking about that, and what this could be and actually shift for him brought this up because somebody brought this to his attention. There's actually something called conversion disorder that's been documented. So I'm going to read this to you guys.

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And this is actually from a CDC website. So it's from the government, which means it's less reliable, I don't know. Okay. conversion disorder is a disorder in which a person experiences blindness, paralysis, or other symptoms affecting the nervous system that cannot be explained solely by a physical illness or injury. Symptoms usually begin suddenly after a period of emotional or physical distress, or psychological conflict. conversion disorder is thought to be caused by a body's reaction to a stressful physical or emotional event. Some research has identified potential neurological changes that may be related to symptoms of the disorder. Diagnosis of this conversion

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disorder is based on identifying particular signs that are common among people with the disorder, as well as performing tests to rule out other causes of symptoms. treatment may include psychotherapy, hypnosis, stress management, training of severe

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stress management training, to help reduce symptoms, treatment of any underlying psychological disorders also recommended. The affected body part may require physical or occupational therapy, until symptoms resolve. So if the, if the trauma is resolved, then the symptoms are resolved. So if the stress is gone, then the eyesight will come back. It's not a permanent disorder, what's going to happen in the story, when he when he feels the shirt, and he can feel the scent of his son use of that he used to hug all the time, the stress has gone. And the eyesight is going to come back. Isn't that something incredible? So it's it isn't an observable phenomenon it was describing here. And

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he's, he's telling us something so beautiful and powerful, that people that have the strongest faith, like profits on insulin, even they can experience so much sadness and so much grief, that it can blind them. It can literally impair them physically, they can be that traumatized? No one our faith does not make us immune to sadness. It doesn't, you'll still experience it, I will still experience it. Then what's the point of having him on and what's the point of having sober? Well, the point of having him on and sober is as overwhelming as those situations will be, you'll be able to navigate through them. You won't get rid of the pain, but you'll be able to pass through it. The

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journey won't be you know, it won't be impossible. It'll still be difficult without him and the journey becomes impossible. But with the mind the journey becomes this stays difficult, but at least you can pass the

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You know, a month is not an after that difficulty level bring ease and that's our hope and allows origin anyway. Okay, so here, what I will learn homak, Allah Subhan Allah, you suffer in this ayah there's also a really amazing lesson for us because we sometimes become more Islamic than Islam. And I take every opportunity I can to highlight these things, because sometimes I see people speaking in the name of our religion or faith, especially within family,

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and say things that just aren't true. Allah does not expect us to become angels, just because we have Islam, if a mother lost her child, and two, three years later, she's sitting there crying, and she's calling his name. And she's overwhelmed. She's having an incident, and she's having an episode of that trauma of losing her child, and you say, have suffered What's wrong with you just have suffered. He's like a chronic role model for summer. He's the one who said sovereign Jamil. And these words are so powerful that these words were then told to the prophets, I send them by Allah Himself, for Smith, sovereign jameelah. So the fact that he can cry out, and will over a child he

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lost so many years ago, and cry so much that finally his eyes have even stopped working. And he's got into a physical disorder because of it doesn't mean he doesn't have suffer. Actually, he has beautiful suburb. His suburb means he did not lose his faith in a lot. His suburb doesn't mean that he no longer feel sadness, or can't express it anymore. It's an incredible thing. And we tell people, unfortunately, when they're crying, when they're willing, why don't you have something

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that's not fair. Because Allah didn't say to, you know, jacoba sam, you should have better sober than that.

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If Allah didn't criticize him, who are we to? If Allah acknowledged his pain, like he did, and then I have the Quran, like Allah acknowledges our emotional suffering in the Quran. And this is an example of that is a powerful example of that. Allah doesn't just teach us about faith and connection to him, and reliance on him. And believing in the unseen. Allah from the unseen tells us how he sees our pain. And he knows what we go through, and how bad it can be, and how physically impairing it can be and how they're, you know, somebody else, not even a doctor might be able to diagnose your pain.

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But you know, that pain exists. And now, you know, Ilana was that pain exists, and a lack knowledge that pain in jacobellis around. It's a this is a profound gift of a lot to anybody going through sadness, but I know who will win and whose need and out of sadness, his eyes became, you know, became white. So he lost his pupils started turning white, meaning he started losing his sight. But then the ayah concludes for who aka lean, for he had always been someone who swallows what is government government in Arabic actually is used for the lid on something. When you try to suppress something from coming out. That's actually a Kabbalah and the idea of government for an for

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like a camel, when it chews on something and it barely gulps it down to the point where it's stuck in its throat, and it's blocking air passage. That's actually government for a camel. The idea of government came up when I was doing $1 suit earlier and Ron alcalde mean alive. Quran describes I translated it roughly as those who swallow anger, right, but those who block anger from coming out with something that they keep stuck here, what Allah is describing about Yahoo Bala Salaam is he's been suppressing the great extent of his trauma and holding it in and holding these cries in and holding these overwhelming emotions in for a very long time. But finally the stage came where he

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just couldn't take it. And this happened. And ally is saying it's not just this outburst, Alliance telling us this outbursts, how can we acted like that? Allah is telling us, his eyes didn't just become white overnight. And that that happened, for he has been clean for a long time. He's been carrying this for a very, very long time. He's been suppressing it and holding it in. So his children wouldn't see it. They wouldn't feel bad. He's like, they're gone. They're done what they've done. I don't want to make them feel continuously feel guilty that they'll ruin you know, they'll develop even more hatred, or go even down the worse the wrong path. So he's suppressed himself and

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suppress those feelings for a long time, but he couldn't hold it in anymore. Something I held off from telling you about these, this ayah there's now time to share his unique usage of the word So remember, I said all my sadness over use if in the beginning, so let's use the word SF. And then the end of the I use the word hosen, which is sadness also. So there are two different words for sadness being used inside this is I wanted to take some time

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To explain to you the meaning of the word SF, which is which is the more unique word housing is used, I believe 42 times in the Quran, verbal conjugations otherwise, right. So it's a more common term. And the more like, it's the Tamim of the feeling, meaning it's the more universal expression of sadness, the most common term for sadness in Arabic and in the Quran is right, and it's over what has already happened. So when, by the way when his eyes became sad, or became white over what has happened, or what sadness, meaning back in use of and now Binyamin combined, right, but let's talk a little bit about us and I'm going to read something to you, this is a really great resource. Usually

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when I look for synonyms in the Quran, like words that are similar, especially when they occur in the same IR and the same expression. There's a principle in Arabic, that's the motto for Raka when two similar words are used close to each other. And the point is to highlight that they are in fact different, that they're not interchangeable. There's a difference between them. Right? So it's an important study to look at what is otherwise synonyms, meaning they're interchangeable words, but in fact, you should consider them near synonyms, almost synonyms. A good word in Arabic is multiple artifacts, which is a black monkey line is orderbook Mattila de facto Koran, words that follow one

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another. like they're part of the same theme, but they're all different also. Right? So there's different words in the Quran for anger, there's different words for love. There's different words for you know, a light, etc. Right? So sometimes you have multiple words for the same thing, and each word highlights something else. Right. So now there are two words for sadness being used here, the more unique of them is ourselves. So I didn't find much in his entry on in with la de facto caught on with Abdul Rahman kailani but she read to me today marjaavaan Farooq, Abdullah Leah, which is a really cool, contemporary dictionary also of linguistic differences between similar words. So he

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bunches you know, a bunch of Quran words that are used for sadness,

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and bath and hosen and hustler. So he's got a bunch of them there, but I'm going to read to you his entry on NSF and translate that for you. And so forth. Aloha mobile LA to San Jose welcome. sf, linguistically, means the extreme state of sadness and anger combined.

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So now he's putting two emotions not one, right. The extreme state of sadness and anger combined.

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What does it have in kalama? fi home set in my world? I mean, we know Karani Kareem, mean how will a mirage or Musa la comida cabana is even called a big summer holiday. Tony minbari remembered for the unlockables enough soccer, family him in them, you know, we hadn't had et cetera. So this word occurs in the Quran five times, for example, when Mousavi Salaam came back from the meeting with Allah and he found that they were worshiping the idea that the calf had built calf and worshiping it, he came back called Ivana extremely angry, as he found this word as if it is used to describe his feelings, which is a combination of sadness and anger together. Similarly, it's used to describe

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the state of the profit slice of them, are you going to kill yourself in grief? Over there the consequences of what they do this is in the beginning of Philippine Krav Maga series of people that interpret the Quran and explain the Quran for zero and have had differences of opinion about what that means. And as I've forgot about Shahada, some of them have said that SF is the most extreme form of anger will call a baboon. Some of them said it centers will call about jaza. And some of them said it's a state of feeling helpless. We're gonna go home.

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And some of them said that it refers to anxiety. Why don't you call eluna BNSF who will hubbub and those who say that SF means anger? Remember one of the one group said that it means anger, they go back to something Allah says Allah Azza funa intercom in home for our economic marine when the caused Allah says about himself when they caused us as if we took revenge from them and drowned all of them. He's referring to the pharaohs. Yeah. So

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he used the word Asaf. So they say well, when they angered Allah, that's going to lead this. So therefore SF must mean anger.

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Elune be an SF with hosen and those who say that SF actually means sadness. They use evidence found in the hadith of Asha, DCI Chateau de la putana. And her call that that she said in Brooklyn Lagoon, that our worker is a man that is a safe meaning he carries a lot of sadness. So he she described abubaker as a man the or the Hadith is a safe now I'm working clearly wasn't an angry man. Right? But he did carry deep sadness over the loss of the profits all along. I said him well, Gemma and Wahidi by Alibaba.

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Why the Deus combines the meanings of anger and sadness in the meaning of the word Asafa Chol? Well, Kalani matakauri ban, he went on to say that these two are very close to each other, Leonardo da Min hosen. Because anger is rooted in sadness, while he doesn't mean and sometimes sadness is rooted in anger. So they are so intricately connected to each other. So both dimensions are there for either a common chakra who women who are doing a candidate with a commitment who are Fukuoka husband. And so,

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if something you don't like, happens to you from someone who is under you, you'll get angry. But if something you don't like happens from someone who's above you, you'll get sad.

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You know, you'll get upset. You'll get upset if the government gives you whatever grief and you'll get angry if your child gives, you know messes with you, but to some

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other one was done. And so one of these states will be called anger the other grief. So he combines the two of them. Well, for Sarah's a machete Allah subhanahu Shaddoll Hosni will hustler will just now we're getting to the closer the final conclusion. So machete explains that us of his no shadow Hosni will hustle, our agenda is actually the most extreme form of sadness, regret, and helplessness. Ma de la mi tilcon Hol be sahibi ha, was the Maria were in the car.

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Not only is it the most extreme form of sadness, and grief and hopelessness, but along with those feelings, it's a feeling that stays for a very long time. It's a prolonged feeling. It's you can't have SF for a moment, you can have up for a moment. He's arguing is a like, you know, depression can be for many years, for example, or somebody can carry anxiety for many years. It's almost becomes a psychological state. So as if it's like a psychological state, somebody lives with it for many, many, many years. Without any guff economy, other Cali Cali La Raza azzawajal and he uses this ayah that we're studying as evidence, because he called us up and then Allah described he's been

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swallowing for a long time he's been bottling it down for a long time. So he actually uses this ayah as evidence to what he's saying, well, Coloma colors a machete and the right position is what's emotionally said for CFO if you could you actually do have a manner because the context of the IR five IR in which I serve is found reinforced this meaning for in who's the Yakuza the use of animus and I'm kinda who's none shaden but all wanna do, that the grief that Yahoo felt over Yusuf Ali Salam is a grief that was extreme and lasted a very long time. Well, Bobby Hill Jr. and he felt incapacitated, helpless, uncomfortable sort of Bizarro and to the point where his site stopped

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working in academia, who am I often said to use of until the end of what is known from the story of use of honey, Sam asked for a last word. Now what doesn't fit with sadness is what Allah says, when they caused us as if we took revenge. Right? So how do you make a loss and you can make a lot of angry but how do you make Allah said it sounds inappropriate for Allah, which is why they use the word SF to interpret his anger. So he says let's deal with that.

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So takatsuki lofi heat of Ceylon libnah bus there are two opinions of him in our bus that have been documented about this ayah Well, the Allahu taala a huduma of nobuna one meaning of us have hoonah and that is they made us angry with sunny afternoon Alia Anna, meaning so beautiful.

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They made our believing friends meaning less as they made our believing friends sad

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and allows origin feels for his believers. So when they made us sad, it was not telling telling us that he made a loss and he's saying he made a loss believers said they made a loss believer set the upset of loss believers. So for oleana meaning for us of hoonah middleman a horrible person. So here as of also carries both meanings, anger from Allah and sadness from those who they they upset among the believers.

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Well inadequate Kamala and Nicole, and that's why we can say, in a circle academia Marubeni, that man, that the word SF in the Quran, the Quran combines a number of themes, and the frozen sadness will hold up anger will jezza helplessness with de la Mojave Hill. hada wishes to have two more things. So, sadness, anger, helplessness, and the fact that all of these three would last for a very long time, and they would be very extreme. Now this is important because when you feel something for a long time you get used to it.

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Right? If you're if you're dealing with pain for a long time, there's something called pain management is just kind

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To become you develop a deeper threshold, if you've had a toothache for a few months, it kind of becomes a little more bearable to deal with. Right? But so your body starts adjusting, or not being as sensitive to that pain. But it seems that from us, even though it's a long time, its intensity remains. So which which is now evidenced in the use of has been gone for many years, but jacoba salaam is feeling the intensity of his loss as if it just happened. Yeah, so far, I know you so far, or below, but I know who will Hosni, for who are covering the deep sadness of this man, Allah acknowledging his, his bond with him with a law. So he's gonna have his hopes and optimism with a

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law. And then a like, knowledge is the sadness, the deep sadness of his heart, and dedicated an entire idea just to his sadness. Just this whole idea is just about the expressions of his sadness, one has actually for him turning away from his sons. That's not that's not a small thing. And then, because how many feelings come with turning away,

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you don't know how much you hurt me. You know how much it hurts me to have to turn away from you.

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You know, because he doesn't want to turn away from his sons. There's a lot of negative emotions that he has to deal with, even as he's turning away, then him crying out over that son that he lost so many years ago. Then on top of that, his eyes becoming white. So there's the physical, physical pain on top of the emotional pain, and acknowledging and he's been swallowing this for so many years, like one dimension after another after another after another of the state of Jacobian, Islam sadness, and an entire IRA dedicated to that is a profound thing to me. Like if this ayah wasn't even mentioned, by Allah, and you kept on with the story, you wouldn't have noticed that it's

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something missing. Like this is not a pivotal part of the storytelling. Like, oh, let's just only mention the things that will move the story forward. This doesn't move the story forward. This is there are so many other details that Allah decided to skip. And here's a detail I decided to emphasize all to teach us the power, the debilitating power of sadness, and how a believer must learn to balance that with their faith in Allah. So the faith will remain beautiful while the ugliness of sadness is being dealt with. Monica lovely welcome from Quran Al Hakim want to find you what it would look like in Santa Monica.