Surah Yusuf – Literary Anchors
Channel: Nouman Ali Khan
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Rubbish somewhere silly Emery loksatta melissani of Cali hamdulillah salat wa salam, O Allah Rasool Allah, Allah Allah, he was a marine Marburg, once again, everybody is somebody come to light out over the counter. Today, I'm going to try and talk to you about some of the literary anchors inside sort of use of this is by no means a comprehensive look at the anchors. Many of you are not familiar with that term. In some sense, I've kind of invented it. So I'm going to first explain what I mean by anchors, and then we'll get into some of them that are found in sort of use of some of the more obvious ones, and inshallah, after this discussion, you might become interested in discovering
anchors on your own. So the way that Allah has revealed the Quran to us, and the way that we have the Quran in our possession, it's broken up into Sutras, right. And the word surah. And its origin actually soon, used to mean the outer bounding walls of a city. So
ancient cities, you didn't just have a mile, like a sign on the side that says, Welcome to whatever. And now you're inside the city, the city had to be protected from outside forces. And so they build giant walls on the outside. And only gates from which you can go through and those gates were guarded. And people will soldiers could check whatever content so those were checkpoints from which you can enter the city. And that's why when ancient cities were invaded, or attacked, then people would have to scale those walls if you guys don't watch movies, so you don't know any of this, of course, but you've got archers on the top. And they're shooting at these, you know, the cavalry. And
anybody who's trying to come and be the enemy force has come with ladders, and they're trying to scale up or they're throwing hooks, and they're trying to climb up, or they're trying to batter through the gate, so they can get inside the city walls. Literally, these outside city walls were called soon. And interestingly, Allah used a variation of that word to describe the units in the Quran, instead of calling them the equivalent of chapters, or stories, or even books. He called them slots, right? So and that's the term Allah used for a unit of literature that's not used anywhere else. It's unique to the Quran. So I argue when I teach what honors literature, the ayah is unique
to the Quran, we don't have other literature that has ayah in it, you know, and that's why I don't even like transiting is verse, because verses have a certain kind of connotation, and at least versus maybe some kind of a grammatical unit. But an ayah sometimes is not even a word. Sometimes it's just letters. That means that's an ayah. And sometimes you have a number of I art and together they make one sentence. So you can even say that n is a sentence. It's its own unit. But I'm not going to talk too much about IRA today just about sutra. The idea of a surah is it's similar if you were to try to visualize it to the bounding walls of a city. And because of that, you know, you
imagine what's happening inside of a city. inside of a city, you've got schools, you've got police station, hospital, homes, markets, government buildings, you know, you've got all kinds of things that are doing different function, but there's also a symbiotic relationship between all of those things, the roads are connecting all of them, and everything is entered interlocked and interdependent. You know, if one thing fails, the IDE starts affecting others, if a school is shut down, people can't go to work and other things happen, you know, the trickle effect, right? So one in one sense, it looks like there's all these different things happening in the city. But if you pay
close attention, everything is deeply connected to everything else. And for those of you that travel, you also know that when you travel, then sometimes you end up in a city and you're like, Man, this looks just like the other city. This other city I went to their neighborhoods are just like those neighborhoods. Their architecture reminds me of that architecture. And from that imagery, you get this notion in the Quran.
inside of a soula, sometimes you have many things going on. Right. And at first glance, you might feel like they're not connected to each other, but they're actually intimately connected to each other. And you might also find that you're reading a sutra and it reminds you of a neighborhood from a different city, an iron from a different Sula. Hey, this is a lot similar to what I read somewhere else. So these interconnections are made. And that's part of the meaning. And of course, the other meaning is it's protected. Right. And it's remarkable that these walls were built from the ground up, obviously, you when you want to build a giant wall, you make a foundation, then you deepen the
foundation, then you go brick by brick, and you build this tall wall. And Alyssa is about Sula Salatin, Angela has a wall that we bounding Sula that we sent down. Because when its origin is the sky, it can never be scaled, it can never be invaded. Right. So the imagery is really beautiful, even in the word, sutra. But so lots of things bring us all together. And you know, the kind of symmetry I tried to illustrate to you using brother jamaats paper yesterday. And it's kind of stuff that I've illustrated to you and other sources of the Quran.
That is one way of understanding how things come together in a surah. But that's not the only way. There are multiple things that are happening inside of us. So a one one study, a dedicated study on its own is actually what you can call linear coherence.
And these are terms I like to use for my own self. So linear coherence means instead of connecting the beginning to the end, and working symmetrically towards the middle, right, that's kind of structural coherence. Linear linear coherence is how a connects to B connects to C, D, E, F, it's going in a linear fashion. It's going in order, right? So you're not looking at it three dimensionally. You're looking at it in a straight line, right, horizontally, you're looking at it How How do things connect one after the other after the other after the other, our job and sort of use of was rather easy. When it came to linear coherence, it almost didn't even need a discussion,
because it's a story and a scene builds on top of the next on top of the next on top of the next. And so it didn't really require much of an explanation to discover or for us to appreciate the linear coherence of the soul, because it's a coherent story, right with a chronology of events, and the chronology itself is the linear coherence. Other sources, you may have a bigger challenge Bakara, you might have a bigger challenge, because when you're studying the Israelites and SoTL, Bakara,
some things that happened with them much later in their in Jewish history, are mentioned much earlier. And something that happened much earlier, as mentioned much later. So you can't depend on chronology to make sense of the linear coherence. Now, that is not to say that there is no linear coherence. That's a study in and of itself. And, in fact, one of the people that I really look up to for his work on the linear coherence of the soul, a few people, of course, the predecessor hamidou, Dean for rahila mohalla before him a very early work of to seed novel Dora feet. And so bill, it was sued by Al Bukhari, his work is a little loaded, but still, his his entire focus was, how can I
discover that, you know, what can I see as a connection between this and the next, and that I and the next day, and that I and the next day, and that was kind of his thing? Right. So that's his attempt at linear coherence inside of a sewer line. I mean, I finished slacking the student of heavy duty in Ferrara, he wrote, wrote his ODU commentary on the Quran, the liberal Quran attempted to look at the surah. Every his his idea of coherence was actually a little bit different. It was based on how he leaned for his idea. And for his idea was that every surah has a central idea. I move like a pillar that's holding the whole surah up. And every idea, every passage, the central concept of
every passage, and the whole surah converges on that idea. It's like that seed that gave rise to the whole thing. But that turned it into this tree. So that was his kind of concept. And based on that concept, he presents How solos are the messages of a soldier come together in his nine volume commentary that's available in Urdu. his predecessor, Hamid infra, he, I believe, only was able to write a commentary on nine solos before he passed away. And those are accessible in the Arabic language among some of his other works, like the law environment.
So and a few others, but anyway, so coming back to linear coherence as one concept of understanding what's happening inside a soul. And finally, what I like to think about is anchors. So that's what we're gonna talk about today's anchor. So there's structural coherence, there's linear coherence, and there's also anchors. Now, what are anchors anchors are Allah chose to put these ions inside this particular sort of whatever? surah right. And inside of the sutra, he decided to use very specific words, right, every word is precisely chosen by Allah Himself.
And so what happens is sometimes a word and a phrase or a related word and a related phrase,
occurs in one context, and that same word, or that similar phrase occurs in a completely different context later on in the same surah.
And that's perhaps a less way of drawing our attention, that I use this word here. And when you're reading that other ayah, you're like, but he talked about this before, way back. So it's not like immediately before, it's way back, but it's there. And it's like an anchor, it's anchoring itself to a previous word or a phrase that was used. So these small literary connections are made. So let me give you some examples like it if you're reading SoTL bacara, large suhler right 286 out, pretty big endeavor to figure out how it's organized. And if you look at it from the point of view of anchors early on in the sonar lessons from out of the head to Georgia to home, their their sale, their trade
did not produce profit for them. So the words are trade and profit.
Later on, he says, like the National bilotta Bill houda. In the same way, actually he they purchased misguidance and sold away guidance, and their trade did not produce benefit, sale, purchase, trade benefit. These are business terms, right. And as you study the sutra, you'll find in different occasions, Allah will talk about selling, buying, benefiting, trading, borrowing, lending spending, there's a theme that revolves business transactions, that finds itself in subtle ways throughout the surah. Those are anchors being dropped. It's kind of like the subtle theme that is tying the sutra together. And that's one of its anchors when you're reading something like Soto de Haan, which is
pretty interesting that the Han itself means smoke. Right? So short surah. And we're sitting through to the horn you see the word moving. For Tokyo Mata this summer will be the HANA movie when, you know, watch out when the sky comes down with a with a with a smoke that makes it clear that it's from Allah like it's a punishment from God. Right, and the word de Haan is described with the word moving. So moving means not just clear, clear, smoke is kind of like an oxymoron. But it's being as if to say, the smoke that makes everything invisible to see makes it clear that it can only be from Allah. The irony of it, smoke is the opposite of clarity. And yet this smoke is bringing the
ultimate clarity that it's a punishment from Allah. Right. So that's the literary irony in it. But anyway, so the word muy bien is used early on in the surah. And then later on rasuluh movie
Kitab movie, you have a clear book, a clear messenger movie, movie movie movie and becomes an anchor in the surah. And what that does is it makes the reader say, hey, wait, I want to think about this movie. But I want to think about it against the backdrop of the earlier usage of movie, you see. So that's the study of anchors. And what that does for a reader of Quran and a reader of any particular surah is the it makes a person very careful about what they're reading. And very cognizant that when you know, in when you read a typical book, you flip the page and the previous pages out of your conscience, right? What the Quran does is it restores your mental faculties about the previous page
that you're not even looking at by bringing up a word and it's kind of rings a bell, and it forces you to stop and look back. Oh, yeah, he did say that. So those are anchors and some anchors in solid use of are very notable, very prominent, and those are the ones that I'm going to talk to you about and maybe some of the lessons we might be able to learn from those anchors. So one such anchor, for example, is when Yusuf was taken away as a slave, and finally sold and he makes his way into Egypt and his, his master has now brought him to his house, the ministers brought him to the house. And he says to his wife, take good care of him honor his housing that that ayah nonetheless, at this, he
alone interjected and said this work as it karma can lead us to fulfill out and that is how we stationed Yousuf in the land. So I want you to remember that phrase and that is how we stationed us off in the land. That's what Allah says. And what's the context the young boy has been brought to Egypt now he has a home he's going to serve as a slave and Ally's commenting on the scenario. And that is how we station use of in the land fine way later, use of His coming out of prison, completely different scene. He's coming out of prison. And now he has proven his innocence. He's been exonerated. And the king is super impressed with him to the point where he wants to hand the
keys to the castle over to use of honey so I'm just going to run the country. And when he is given this position when he asks use of himself says appoint me over the treasury of the land. And when he's given this position, Allah says listen to this carefully now, what Garnica canal used to fulfill or be word for word, and that is how we stationed use of in the land.
So that wording is precisely replicated from the 21st ayah. And all the way in the 58th is completely different scenario.
But now you find two situations, use of first settle down in as a slave, and use have now settled down as a ruler. And in both cases, Allah says, and that is how we settled him. Subtle use of the land,
right, which is pretty remarkable. And it's teaching us something pretty profound. And if you read further, it'll and you will understand what what what this anchor could mean. In the first case, he says, and we settled him in the land, and we did so. So we could teach him the interpretation of all kinds of speech.
So we could teach him the interpretation of all kinds of speech, meaning, a law settled him in a difficult position, because that position was necessary for him. And it might even be teaching us that a lot of giving you a good life doesn't mean that it has to look like a good life by people's standards.
It could look like Allah has put you in a position and put me in a position where we may learn something. And that's better for us than anything else. Anybody else is doing financially better. Anybody else who's doing physically better, socially better, because you can't get less than a slave.
I mean, you can, you can end up in jail. There's that too. That's coming, too. But even slavery is a kind of prison isn't it.
And in that state, Allah xojo tells us that he stationed him in the land. Why? Because even in that lowly situation, there was an opportunity for him to learn some of the most valuable lessons I can tell you personally, some of the most valuable lessons I ever learned in my life, is when I used to work as a teenager with barely less about minimum wage jobs, selling shoes, or delivering newspapers or, you know, those are some of the most valuable lessons I still believe I learned in my life. Right. So I will put you in certain situations, because they're the most valuable times for you. And then later on, Allah says, when he puts him in a place yet a mobile minha, hifu Yasha, he can settle
in the land wherever he wants, he can step into any neighborhood and he's the one in charge, he doesn't have to ask who's the boss around here he is the boss around here. That's his position. And even then Allah says that is how we settled use of and the land and it's almost like one was a prerequisite of the other. If you didn't go through those lower stages, then you wouldn't be ready for high office. So maybe sometimes, if Allah has high plans for you, even in this life, maybe he will start you off in a place where you need to learn in a very humble position. And you need to be exposed to certain things, so you can be ready for leadership, right? And both of them are settling
you down. It's not like one day alone will get me a good job. One day, a level helped me meet my purpose. He's already meeting his purpose. When he's a slave. You see, the sound like oh, finally he meets his purpose when he's a ruler, he's meeting his purpose all along, which is why the statement isn't just made at the very end, it's made in the beginning. And in the end, it's also interesting that it kind of creates an open and closing parenthetical note for the life in Egypt. Because the life in Egypt begins as a slave and ends as a ruler, and a life in Egypt. When it begins, Allah says, We settled him in the land. And as it's coming to this, this relief, and this climax, he says,
We settled him in the land. So that phrasing kind of creates this open and close parentheses. The other really interesting thing here is, Allah says about him, when he suddenly in the land when he was young, he says that when he reached mature age when he became a young man, like gave him wisdom and knowledge what Cavalli kind of zeal mercy mean, and that's how we compensate those who do their very best. What is the Lord telling us, he's in a position of poverty of powerlessness, and yet he is doing his very best, right? Notice the eye later on, same idea about this is, by the way, the next day, but it's in the same context. But at the end when he became the ruler, unless as well Ah,
no, do a general mercy Nene. And we do not waste the compensation of those who excel those who do their best. So he's doing his best as a slave, I will compliment him. And all he's doing his best also as a ruler, and a lot of compliments him. And both of them, the word more singing occurs again, which is again, it's a pretty interesting thing. This is beyond anchors, there's word associations. So what I'm what I mean by word associations is Allah will make a phrase, and then he will use something else connected to that phrase, and way later, he'll use a similar phrase, and then make a same connection again, which is beyond human conscious. We can't speak like that, where we make the
same connections again, some at some other point in our speech. So what what's the connection? gallica McConnell used to fulfill our V is connected in Aisle number 22 tomassini. He You know, this is how we compensated Marcin and Wayne is number 56. What guys
Karma can use to fulfill all the while on the original mazzini. Another remarkable feature of the Quran, again, the same phrase again dimentional morosini. The other interesting thing is here in the beginning of lessons, this is how we compensate those who excel. Right? Now, what's the compensation, the compensation is he received wisdom and knowledge and an early age, when you do your best, you will get the tools to live a good life and good life in this life. And what's one of those tools in this ayah wisdom and knowledge that help you get the most out of this life? Fine. In the next case, when he mentioned the subtle use of interland, he says what I do at highroller livina
hamanaka taco, and he says the compensation of the afterlife is even better.
So both contexts mentioned compensation, and then what they'll do, Allah mentioned the best compensation of this life, for those who do axon, and then he mentioned the best compensation of the afterlife. For those who do axon. It's pretty amazing that that's also coming to coming together with these two anchors that have been drawn by allows origin. Now let's look at the next set of anchors that some of these are subtle, they're really cool. Like, and we're going to a totally different scene, we're talking about the crazy ladies remember the ladies who cut their hands. We're gonna talk about them now. So they come to this party. And they're, they're all curious about who
this slave is that this lady's got a crush on, and she humiliated herself in front of him. And they're just trying, they didn't come here because they like, you know, her food. They came there because they're gossipy. And this is a really opportunity to get the inside scoop. That's why they're at the party. So when they come there, the wife knows that the wife of the minister knows that's why they're there.
And they're kind of like frenemies, all of them. Right. So what does she do she puts use of on display.
Oh, you thought I was I was going crazy over him, huh? Why don't you check them out? So she puts us up on display and when she puts him on display, these women said Khulna them lady said harshly law. Have God forbid haha Harshad Allah. God forbid, Allah forbid.
mahadasha This is not just a man in high Lama who knew nothing but a gracious Angel. Oh my right. So they're checking him out. They're making this comment. And obviously this is a an obscene comment. But to make this obscene comment about how much they enjoyed looking at the handsome use of they used a last name. They said God forbid, harsh Allah. In other words, we're learning that Allah's name can be used in vain. Yeah, these women are using a last name in a very unholy context, aren't they? And the phrase they use is what Harsha de la now?
Much much later. We're I'm reading the IMF translating it. Allah Maha buco. nasarawa, tuna, usofa and FC colina Ha, ha, harsh Allah.
The king said, what was your matter? What was your affair? What was your circumstance, when you try to lower use of away from himself?
They said, God forbid, I am not a human. So we didn't know any wrong doing on his part. They said what words again? God forbid. So they said, God forbid, early on in the surah. And now the thing God forbid in the court, yes. What's remarkable that this time when they say God forbid, they actually mean it.
They're not seeing it as a, you know, something being said in vain. Something being said they could have still lied and tried to protect themselves. But they've actually come out come out clean. And they've actually in a sense, sought a less forgiveness for what they've done. God forbid that we we would attribute some bad to him hash alila. What are we learning from that? We're learning that people can evolve. People can be on the lowest moral ladder, like lowest step of the moral letter, right? You can't go lower than that, where even the most spiritually sacred word can be used in vile contexts. A person like that has no fear of Allah. No sense of the asset. In our humble as at home
coffee, don't even use of set Isilon they have absolute denial in the afterlife, because you can't be this bold about talking about Allah. If you think you're going to face in one day, right? That's what makes you so emboldened. So you could be have people that are so hedonistic, and they're so defiant against any notion of God, they're so far off the deep end. And it can be that circumstances in life can bring them around. And those same words that they used to say, in context of blasphemy, and vile human mockery are the same words that are coming out of their mouth with a reverence for the sacred. Like they're it's changed, they've changed. So the words are the same, but the tone
As changed, the person seeing them as the same, their voices the same, their vocal cords are the same. But the soul from which those words are emanating, has transformed the hardest transform. So the words can be the same, but the meanings behind them can be completely different. And perhaps it was way of telling us that words are not enough for you to tell what the state of a person's heart is.
So same exact words, in two completely different contexts from the same people. So Isn't that like a really interesting thing to keep note of these markers? These anchors, because they help us see these remarkable comparisons and contrasts. So now let's look at the next one. This is one of my favorites. So this is the scene where she is trying to seduce him she's locked all the doors are locked in bla bla bla, Carla. She said, hurry up and get over here qualitative. He said, Mandala he said, allows refuge I claim to a lawful refuge. That's that's his words. clinging to a law of refuge is all I can do. Okay? This is words coming out of the mouth of use of phonies.
Years later, Yusuf Ali Salaam is the ruler of Egypt.
His brothers show up, they don't recognize him. He hashes a scheme with his youngest brother Binyamin places, the goblet in his bag, the goblet is recovered, there's a shock, then they say, could you please let one of us take one of us in this place?
Hold I had an Americana who take one of us in this place. And use of says maravilla cling to a lover refuge.
I claim to a lover of those words have occurred already from the mouth of Yusuf Ali Salaam in a completely different context. And now they're coming out of the mouth of yours. And by the way, the first time my other law came out of his mouth, he was asleep.
The next time my other law came out of his mouth, he was a ruler. Right? What does that tell you? He hasn't changed. First thing he tells you is he was the same as he was when he was asleep as he is when he is a ruler, his clinging to a lie hasn't changed.
When someone is desperate, they're the things aren't working out for them. They're in trouble. They cling to Allah. And when things start working out, then they start clinging to their own sense of accomplishment, their money, their pride, their resume, the assets that they've built their CV, they're clinging on to these things, but they're no longer clinging on to Allah. unless those things start falling apart, then it's time to wipe clean back to a login. So it's okay cling cling to a law before the final exam.
right because you need a less help, because you haven't met it biology exam tomorrow morning. But after the exam is done, go party, no need to cling to Allah anymore, you understand. So when he's in a destitute state, in a desperate state, he's clinging on to Allah. And when he's in a state of power, he's still clinging on to Allah, there's another dimension to this interesting anchor. He's a man doors are closed, he can fulfill his desire as a man from a biological standpoint, he's in a position of power. And he says, No, I need to protect myself from my own power.
I'm going to cling to Allah. Now he's in a position not of, you know, intimate power. He's in a position of political power political office. And he says, I cling to a law that I would take anyone other than the one in whose bag the goods were found, meaning I cling to a lot from doing injustice.
He's actually making a true statement. He didn't say, I'll, I'll hold on to the thief. He never called Binyamin, a thief. He said, The one in who's in whose bag we found our goods. So even in that language, he didn't incriminate his brother. But the idea that I will replace someone with someone else would set a terrible precedent for everybody else to because they see me as the judge in all cases, well, you did it here. Why can't you do it? Now? What can you do with someone else remember, in the profits, person's life, somebody had come a woman that was to be punished for a crime had come. And she was a high noble from her village from her tribe. And the suggestion was made, she's a
pretty VIP person related to some pretty top level people. So maybe we could replace her with someone else and punish someone else instead in her place. So we could substitute. And this was actually absolutely forbidden, because that's not how justice works is it you can put upon in your place and say, Well, I'm too important to serve time, I'll give five of my sleeves instead, or is it doesn't work like that. So he says my other law even in that position of power, he clings to a law in that role. It's also interesting that when he spoke to her, there's another subtle nuance. I'll get to that last one. There's a when he spoke to her and he said, Mandala the last words that came
out of his mouth were in the hula, you flew to Bali moon. There's no doubt about it.
Those who do wrong don't succeed. Those who do what? Wrong don't succeed the Arabic word for those who do wrong is avani Moon. years later he says maravilla and Lama Jasmine was Edna Mata Anna endo in even love Ali moon.
If we did such a thing and punish someone else for the crime of someone else, or arrested someone for evidence found against someone else. We will then be wrongdoers. wrongdoers in number 23, wrongdoers Anya number 79. This is an example of word association. So maravilla maravilla was associated with volley moon. Now when you read our number 23 and you read these words, you wouldn't necessarily make a connection between cleaning to Allah and the word wrongdoers. But now it's happened twice. And two times not a coincidence. It draws your attention he my other lock him up again in number 79. And the word volley moon came up again, and I am number 79. Wait. So these two
words keep coming in close neighborhoods with each other. So Allah wants us to pay attention to the relationship between these two words. And that's what this study of anchors does. It draws your attention to something that otherwise would not have gotten your attention. If I saw these two words together in any I wouldn't think that there's an affiliate Association made between them. But now that that's that's happened twice. It's it's calling my mind. No, there is a connection. And what is the connection, it's pretty easy, doesn't even require some deep contemplation. It's so straightforward. Now, if you don't clean to a law you will be wrongdoers. And there will be
circumstances where you can do wrong very easily, you can become wrongdoers very easily. And when you are doing that, that just means you let go of your clinging grip to Allah azza wa jal, I keep saying clinging grip instead of refuge of Allah, because the word Mirage comes from the mouth, or root, which is actually the trellises the plants that hug the bark of a tree and don't let go, they don't come off easy. Those are called rules and from it, we get the word other you do. We get the phrase or rubella from the same this is the master of it.
This actually means clinging to Allah with all all of your mind. So this idea that if we're not seeking a lesser refuge, it's not just that we're not protected. here's the here's the kicker. When you're not seeking when you're seeking Allah's refuge in your mind, you're seeking Allah's refuge so others don't harm you, right? Pay attention to this part. you're seeking refuge so that others don't harm you. The IRS teaching us you're seeking Allah's refuge, so you don't harm others or yourself. You don't become violent. It's not you're seeking allies, refuge analysts clean to Allah to not be a Muslim, you're seeking allows refuge to not become a violent to this decent foreign love the sum of
all Arabic students, the one who does wrong, not the one who wrong is being done to. So in our mind, sometimes we think we want a lot of protectors so others don't harm us. That's one part. That's the obvious Everybody knows that. But we don't realize that we want a law to protect us, we seek a lot we cling to a law, because we are protecting ourselves from becoming wrongdoers, and wronging. Somebody else and that's the profound lesson that these anchors are teaching us. The other subtle thing that I kind of I think it is important to mention, it may be you know, today, I was debating because usually what I try and do is simplify things to the best of my ability in these lectures.
But some things are a little bit abstract and a little bit philosophical, maybe even. And there is no other way to describe them, I'll do my best to keep it simple. But I also expect you guys my regular audience to, you know your bar to be raised a little bit on occasion. So here's the thing, the if you if you look at the scene for for its face value, you've got a court case where there's planted evidence, right. And the brothers are pleading to take him and the judge already knows that the one that is being arrested is innocent, right. And now, so he is actually engaged in a kind of scheme. It is a Kade and in fact a level later on psychedelica kidnapped you so far. So it is a it
is a scheme. And there is a level of discreteness secrecy, even dishonesty you can argue, because the brothers don't know what's really going on. Neither does the rest of the kingdom. This is a secret between two brothers about how to keep him with him. Right falsifying evidence, we know this, you know you are thieves and he could exonerate him, but he won't because there's a larger plan. So in that context, you could argue that there is an element of lying or deception, which is impossible to deny there is an element of deception.
And yet even the one engaging in the deception
is saying my other lies seek Allah's refuge like how are you saying such sacred words when you're in
engaged in an act of
a violation of a spiritual, you know, principle, truthfulness? Right? This will not be the context for you to say, well, so now, it makes someone think maybe he's saying my other law just kind of like saying it, but not really meaning it. But that would be beneath the dignity of use of honey. So he wouldn't just say something artificially, just to make it sound convincing. Right? So when he says, I claim to Allah, he actually means I claim to Allah. So what do we learn from that from a moral in the Quran, teaching of morality of ethics. Here, what you're learning is there are some cases in which a lie, a lie, which is, which is what this is. And secrecy was used to protect
someone from harm.
withholding information, by the way, therapists call this
lying by omission. So you didn't come out and lie but you withheld information. That's also called lying. But there are contexts in which lying by omission, which produces the you know, save somebody from harm's way. Because the brother has already told him they've been abusing him all along. Yeah.
And this, their shutdown could come to them at any time, even on their way back. They could be like, you know what, we got one of them down hundreds, we'll get rid of the other one, too. They could.
So there's any number of harms that can can come. And of course, use of final intention is to reunify the family, which becomes clear and usurps intentions, Allison have nothing to do with seeking a vendetta, which also becomes clear, because it was all too easy for him to get a vendetta immediately. He could have done all of that. But he took a very subtle approach. what's being taught to us then is there are circumstances in which withholding information
is still within the confines of you clinging on to a law. Because you're not violating a principle of a lesbian when you do that. So for example, if I lost my job, and I know my mother has very high blood pressure,
and I'm depressed about losing my job, and I go to the house, and she says, Is everything okay? Now I have a choice. I could tell her I lost my job, but I know her blood pressure. So what do I say hamdulillah.
Which is always true.
But I'm withholding information, right? And I'm withholding it because I'm trying to avoid a larger harm. Now, by the way, when I see this shavon, which is part of why we see clinging to Allah shaitaan can easily come and take any any engagement, anything you want to make secret, or any information you want to withhold. And he can disguise it to you and say, No, you're doing this for a good cause. So yeah, keep it a secret because it's for a good cause. you're protecting this, this and this. How do you know that the secret you're keeping is in line with my other law still, and you're not volley moon, still not volume? How would you know? You will know because if anyone is
being harmed, or any law of a lies being broken,
then that's not a lie that's justifiable. That's not secrecy that's justifiable. If anybody's rights are being violated, then that's not secrecy that's being justifiable. Nobody's rights got taken away. Nobody got harmed in the process. nobody got hurt in the process. In fact, you could argue that jacoba Islam is going to be devastated. But even that devastation is actually meant for a larger relief, a much bigger relief than any of the devastation is going to feel. But at the end of the day, nobody has been shortchanged. And that's the key, we tell ourselves chatons job, by the way, this is this is in light of this conversation. Chevron's job is to take
things that are potentially evil, they can be good and they can easily become evil. Like this is a very thin line. Like if he's keeping this secret. You know, once you start down the path of secrets, it can turn into something else before you realize it. But he knows where to draw that line. He knows exactly where to draw that line. He's got a clear plan in his mind. What's Chevron's job shadows job is to take things that are morally ambiguous and make them look good to you was a and Allahumma shaytani r mala home the devil beautified their deeds to them, so he makes something look good even when it's not good. The Quran makes it clear if you're if your intentions and the course
of action the path is absolutely clear that this leads to something good. Let me say that again. This leads to something good and you can spell out how it leads to something good. Then you have some room. But if you say well, Allah knows my intentions, and that's why I'm lying. But okay, but this lying how's it gonna lead to something good. I don't know a level open away, I guess somehow. know if that's your game plan, then that's the devil's game plan.
Not alleges. And that's not you clinging on to Allah. You're hoping some miracle opens from Allah some doors open from a line until then you can engage in deception. You can engage in line that's you kidding yourself. That's me kidding. Listen, that that's that doesn't work. So there is a finer morality here a lot is describing delicate situations in which being forthright and forthcoming, especially with abusers is not in your best interest. You have to withhold information.
Sometimes for the greater good that there are situations like that, you may have toxic people in your life, from whom you have to withhold certain information. It has to happen, the brothers are toxic, this has to be withheld. He doesn't understand that he can't assess the full situation of the family yet. So he can't show all his cards yet. But whatever whoever he can protect, he will protect. So he is in a delicate, complicated situation, you understand? So this is why we have to have a more nuanced view of somebody's situation. There's a lot of complexities in the story of use of rice have at this stage. And a lot tells us because when we first read it even you're like,
really that's allowed. And what did Allah do, Mark and I'll use Fannia Javi deanwood Malik, it wasn't possible for us to hold on to his brother in the under the Constitution of the king. And before anything else, if you think this is use of gallica, kidnap Lucifer, this is how we hash the scheme for use of we endorsed this plan. It was a divinely endorsed plan. What does that tell you? A lot came to his defense because one might think this was morally questionable. So Allah intervened and said kidnap us. That's an important Interjection. What does that tell you about us judging other people's situations? There's two things that we're not when I share something about Oh, four on,
then the mind goes in two directions. What have I been doing? And what is somebody else been doing? Right? Our focus needs to be what have I been doing?
Because we can't fully understand all of the factors at play for somebody else's course of behavior. You don't know everything about somebody else's family. You don't know what happens behind closed doors. You don't know why they made the decision that they made. You don't know what's happened in the background. You don't know what kind of person they're dealing with. You don't know what kind of lies you're being told. So sometimes your neighbors with a family or you're close with a family and you hear things about them, and you want to hear you take as fact because you're close to them, we know them. I know someone in their family. So I really because use of brothers came out and said he
had a brother who was a thief.
Right? So usif has been called a thief by his own brothers. So his their neighbors could say, yeah, these guys, they have a brother he was a thief, we would know because you know, the family. How did you know? Did you see him steal? No, no, no, his brothers told us as if when family speaks about family, or when close people speak about Close, close family members, they speak absolute facts. They don't. Even when people love each other, they have a hard time giving the whole picture. I can have a mother come up to me and talk about our teenage son.
Mashallah, he does this this this, but he's got this really big problem, bla bla bla, bla, bla, and the kids rolling his eyes. I take the kids to the side. So your mom said, you have this big temper problem? Can you tell me like when does that happen? Well, you know what my mom did? Let me tell you what she did. And he'll tell me his all over. And if you hear that you're mad at mom.
totally different story. And then you have to bring both of them together, which is why I don't do counseling because there's too much drama. There's too much drama, Mama, I can't do this. Because you got your own reality. He's got their own reality. But outsiders think that they got a little soundbite. And they have now the full scoop of the entire reality.
We put ourselves in a position to judge we are in no position to judge. And that's why these art are about reflecting on ourselves, our circumstances, our conscience, our state of maravilla, not somebody else's. Now let's move on.
This is also this is an interesting fulfillment of a promise. When Yusuf was a child is being thrown into the world. And as he's being abused, cast off, be pushed into a ditch at that very moment. He sees something his brothers can't see. He sees the angel. He sees account he has a direct conversation he can hear from a law that they can't hear as they're engaged in their abuse. So they're cursing him and insulting him and allies honoring him at the same time. It's all happening at once something's happening in the scene world something else is happening in the unseen world right now what's happening in the unseen world? Well Oh hyena la healer to not be unknown be Emily
him have our home lash when we reveal to him we inspire
To him that you will absolutely be informing them of this. And they have no they will have no knowledge, they will have no idea. This means two things. One, they, they have no idea that this revelation is happening at that time. And also means the day you will inform them up until that time, they will have no idea until you actually tell them they won't have a clue. Right? Use of here's this when he was a kid in the well, he does not know he's gonna turn into a slave. He does not know he's gonna get sold into Egypt. He does not know yet he's gonna go into jail, he does not know he's gonna get turned into the ruler of Egypt. None of those episodes he's been made privy to
the only thing one thing he's been made privy to about the future. The one thing Allah told him about the future is not you're gonna go to jail, you're gonna come out of jail, you're gonna interpret dreams, you're gonna do none of that stuff. One thing I told him is, a day will come, you will tell them what they did. And they will have no clue. They won't have a clue what hit them. Right? That's the only thing I told him about the future You with me? Now we get to iron number 58 years have gone by use of drama, The dramatic episodes of his life, many of them have passed, he is now sitting on the throne.
And one day Wha What do you suffer for the hawala a the brothers of use of enter into his key and enter into his court.
So now, the last time he saw them, he was getting beat by them in a well, the last time he saw them, unless had you will tell them and they won't have a clue.
Now they just walked in,
does he recognize them right away? Yeah, and they still don't have a clue. While home law home and ketone and they are incomplete, they are completely oblivious of him.
Allah fulfilled his promise of them not having a clue. And when he recognized them, it was immediate. So now from this, I have we learned something amazing. First of all, a lot already told us they will have no clue. And then later on, he says, four out of our home, he recognized them well homeloan Kiran, and when it came to him, they were completely oblivious. They didn't even imagine it could be him. That wasn't even on their mind. So one part of that has been fulfilled, which is they have no clue. But there's a little part of this that has not been fulfilled, what's the part that hasn't been fulfilled, you shall inform them of this, right.
So now use of his thinking,
I need to figure out a plan, because they have no clue. I need to figure out a plan where I can inform them of what they have done here in the most productive way,
in a way that will be most beneficial to them.
Everything you served us from then on is to fulfill the promise made by Allah earlier, you shall be informing them of what they've done, as if Allah has commanded him, not just that it will happen, you are held responsible to teach them about what they've done to this day, you will be the one to correct them, you will be the one to Make them regret what they've done. Which means use of job is not just I told you. So you remember what you did use of job is to use that reminder as a way of reform.
Allah has put him in a position of power, even when he was being thrown in the well. And he remembers that position of power. And that's why he doesn't reveal himself immediately, and the entire scheme, and the entire back and forth with holding, when you mean them coming back, then the thread don't come back without without your brother, then then the arrest and the family reunion. All of that is actually part of him fulfilling his obligation of properly informing them. What does that tell you about when someone does you wrong? Right. And later on, you're in a position to finally they finally come to you apologizing? Or they finally come to you. They're no longer there.
They're no longer in a position of being an abuser. They're in a position of now weakness.
They're weak, they're weak Now,
what is your state? What did we learn from this surah? You, you can inform them of what they did. And if somebody reminds you of the horrible things you did in the past, isn't that humiliating?
It is, isn't it?
You know, you remember what you did? This is how you hurt me. And it feels good to let it out. I've been I've been thinking of having this conversation with you for so many years. I imagined the day I could tell you what you did to me, and how you made me feel and what I went through because of you. And you did this, and you didn't care for this. And you did it and this person is melting in their own skin. Because you're reminding them because it's kind of your version of judgment. And why do you need this because you need to let it out because it's been held up inside you for so long. Right? But if you're in a position where they've humbled themselves,
you have two options. You can shame them, or you can use the past to help them reform themselves.
And you have both options.
And it's also interesting that for most of us
We can't help ourselves, but shame the person who's coming to us. We need to let them know that they're terrible, or they've been terrible, shaming them as an urge. It's, it's, it's it's a very strong feeling that's been pent up because they were the abuser. And we didn't get to Let it out, let off that steam. So we want to let that out. And what would you say Ali Salaam has demonstrated to us how much he had to control himself to not let that out even though it was inside him. Because inside him, he said unto Sharon mccannon, you're even worse than you used to be. But he didn't say it out loud. They felt it. It's not like Allah doesn't acknowledge that you won't feel it, you'll
feel it. But he controlled it. And then he turned it into a positive. And he created a new start with his family. And that's that's the important thing and the anchor between these two.
Then there's a couple more.
I don't know, maybe you guys are finding this too complicated. I think it's fascinating. anchors are just there. To me as remarkable as the study of coherence. All three the linear coins, the structural coherence anchors are equally to me important, like they're each part of the tapestry of a surah how Allah wove the whole thing together and I use tapestry and weaving on purpose because one of the names of the Quran is Al Hakim Al Quran, Hakeem which they translated as the wise Quran. But Hakeem also means Lu GM, or as Allah describes, is more command and you can actually means to stitch things together, to weave them together, I have been woven together. And when you weave now,
the cue, don't weave what your grandma weaves. And when she leaves a sweater, there's a yellow circle over here and all the way on the other end, there's a yellow circle, right? There's symmetry in the weave, or when someone's weaving a blanket or something. There's tapestry and there's patterns, right. And there's connections, colors connect to each other. That's why these anchors also interesting connections to each other. Right. So anyway, so now on to the next anchor. Well, Joe Thomas, he beat them in Khatib. They brought his shirt with fake blood on it. You remember the beginning of the story, we're going through now, use of response, Yahoo's response, the father's
response. But it's somewhat local and sukham Omron for some reason, Jimmy, know yourselves made some matter easy for you to do. Your souls made something easy for yourself, you lie to yourselves and made a wrong, write for yourselves. You created a convenience for yourselves. So you don't have to face the ugliness of your own actions. So the only thing I can do in a state like that is submitted to me. Beautiful patients. Right? That's what he says to them. And by the way that he's what he's describing is when a person has already decided to lie to themselves and create a reality for themselves. There's no part reasoning, there's no point reasoning with them.
When you can tell that a person has made up their mind and they have the, the I suppose the American expression would be they have they've taken they've drunk their own Kool Aid.
They're far off the deep end, they're too hypnotized by their own emotions, they've created an alternative reality for themselves. And those people you cannot reason with, you can only have sub when you deal with them. The only beauty left there's no more beauty left in conversation with them. Only in summer, so for Southern German, right. So first of all, you made something convenient for yourselves. Therefore, the only beautiful thing left is what patients
the brothers come back from Egypt after having lost Binyamin because use of the ruler refuse to return him. They come back to the Father
and say, Well, your son stole we couldn't have known. It's not up to us ask anybody. Father says well, so well, at least come on for so come on, man. For some reason, Jimmy, you made something convenient for yourselves. Therefore, somebody Jimmy's
same words, the brothers had come after they lost use of he said those words. The brothers come after they have lost money. I mean, those words again, they've been anchored with each other identical words. But there is a beautiful, profound difference. The first time they came, they came with a lie. And he said All I can do is have patience. The second time they came they came with the truth. But he still said you made something convenient for yourselves, right? But somewhat more common for su komamura.
There's a subtlety here. One subtlety could be that when someone has lied to you, then they lose credibility. And even when they tell the truth, you're gonna judge them as if they're a liar.
That's it they no longer have the credibility to be trusted. Even if a prophet even if you're a prophet. Right, a prophet could should take somebody's word at face value. No, he won't. He said you made something convenient for yourself.
I don't want to hear any more.
So that's one thing. That's one side of it. The other is what they said, the first time they lied about something physical, they lied with shirt with a shirt that had blood on it.
The second time they said your son stole
your son stole that he still know. And use of Jaco knows his son way too well, he said, You have accepted a narrative just to make this leaving him convenient for yourself, you gave up on him too easily.
So you made it too easy for yourselves. And because I cannot expect from you the kind of commitment I have to my kids. I cannot, I cannot hold you to my moral standard. I'm just going to have sobered up. I'm just going to find beauty and patience. You've got two scenarios, you've got a scenario and someone is lying, cheating, scheming. You know, stealing, doing wrong doing evil. And all you can do is submit Jimmy.
And you have another one, someone is trying to do their best, but their best is far from good enough.
It's just far from good enough. They don't possess the character traits that you would need for them to do an adequate job of meeting even the minimal expectations. They just don't have it in them. And when they don't have it in them, all you can do in that case is also what surprised me. And they're not abusive this time. But their best isn't good enough. It's just not good enough. So he says for severe injury.
The other interesting thing is the first time he was obviously they're in the wrong clearly in the wrong. And so he says well lahoma Stan or Allah motto seafood only allows help can be sought against the descriptions you bring me meaning the lie about the shirt, you would expect the next time when they come with the absence of Binyamin they'd say the same, he'd say the same thing. He didn't. He didn't say only Allah can help against these creative lies. Not this time. He wasn't critical of them this time, because there's a sense of they're not liars this time, but they're still falling short of fulfilling their obligations as family.
So he's less harsh this time. And he says, as a lovable and yet dnab him Jimmy. Hopefully Allah will bring all of them together to me. So instead of commenting on them,
he becomes optimistic. Now is this also in a subtle way teaches us something about how to deal with people, family.
When families abusive and families lying and people close to you are doing horrible evil things, then it's completely okay for you to say only a look and help against the abuse you do
this, the only thing I can get is a less help. You're not hoping for them to get struck by lightning. You're just saying I need the only one who can help me against your lies. And your manipulation is a lot. That's completely fair of you to say.
But when someone's actually trying, but they're not trying hard enough, which is what they did the second time they tried but not hard enough. This is not the time to say May Allah help me against you not trying hard enough
to make them feel like scum further. No, then you just become optimistic and leave them be maybe a level bring them together to me, maybe a level resolve this matter and it has no mention of them anymore. It's it's basically when they have disappointed you enough to stop having expectations from them. Just but that be you just now put your hopes in Allah and that's it. So there's a very mature dealing with difficult relationships that is highlighted in these two anchors of the salon.
There's two left and the second one is pretty I put that at the end because that's the hardest one but to left.
This is probably one of the most beautiful anchors of the entire salon.
And this doesn't even look like an anchor. They're actually opposites.
One place when I'll just translate the column the dish Tara home and Mr. Lima it he accademy Martha,
the one who purchased him from Egypt said to his wife, honor his housing as a foreigner. Perhaps it could be a benefit. So not to hit the hula den or we could take him as our own son. Okay, Danica McKenna used to have an RV and that is how we settled use of interland Well, you know, at the moment we did a hadith and so we could teach him of them from all kinds of interpretation of speech.
Well, Allahu hollyburn Allah, he and Allah Ya Allah was dominant and overwhelming. over every one of his situations.
Allah was dominant over his affair. What's the description of a lot here? dominant harlot.
When a victor happens on the battlefield, we call them a lollipop.
Okay, when someone overshadows someone else, we call them a lollipop. When a nation invades another nation, we call them a lollipop.
Is that a subtle thing or a very obvious thing? It's a show of force. It's an overwhelming show of force unless as well lohani one alhama de ellos dominant over his affair or use of slang, fine. So the description of allies what was on it? Now listen, what are the way he and he and he raised both his parents onto the throne while her hula hoops with Jordan and they fell into such depth before him
Akala t that we aim in kaaboo My beloved father he said this is the interpretation of my dream from so long ago called the Janna how to be haka my master has certainly made it come true. We'll call the accent IB and he has always been good to me he was beautiful towards me is arthralgia, Nina Sydney when he brought me out of the prison which I'll be criminal but we and when he brought you out of the out of the outskirts member the anessa shape Albania Albania hottie even after the devil had caused friction between me and my brothers. In a B Lottie foon. Lima Yasha. Certainly my master is subtle, in whatever he does, subtle, barely noticeable. Looks means in Arabic, when when smoke or
dust seeps through the pores of your clothes, something so subtle that passes through and noticeably, that's actually called looked. Last Name Latif means Allah is at work, Allah is doing things and we can barely notice two opposing Names of Allah a ha lib, dominant, overwhelming, showing a force and what Latif nearly invisible, delicate, a subtle, a noticeable to opposite names. And look at the irony. When you look at the part of his story where you don't see a lot at work. When you see him a slave, when you see him living in Egypt, away from his family, where is Allah in that time, when Allah seems invisible, Allah use the word hollub. Allah use the word dominant. I
would expect a lot to say Allah was there but it was subtle. He didn't say that in the place where Allah was subtle. He used his name dominant. And then later on, he's on the throne. He's reunited his family, everything has worked out a lot as support of use of is so obvious that even his brothers say Allah has favored you, Allah has favor on him has become Olive. And in that context, instead of using the name of Allah, He uses the name Latif, my master is Latif in whatever he decides to do. His subtle
alarm calls himself.
The slave calls Allah Latif and that's the lesson of the many lessons I want to focus on that lesson. Allah says I'm always overwhelmingly present.
The human being can't notice that the human being sees the lies that we tell as that the foot he is both at the same time, and allies are living your most darkest situations. And ally is still a thief in the most obvious situation where lies helped you. But let me be testing you in the most subtle of ways. in Nairobi Latif, only miosha, so beautiful, both of those names of Allah. They're supposed to be opposites of each other, they become complimentary to each other in use of these two anchors. And finally, this is about it's hard to use a good word for this, I mean, so heyburn, I decided that we're going to use the word seduce for bharadwaja.
And we've talked quite a bit in the eye analysis of this word, but this is an anchor also. So I'll explain it to you. And this is the one we'll conclude with, what are the talati who have EBT her NFC he will holla katella blah, blah Kala take a look and the one in whose house he was, tried to seduce him. Right? Simple transition would say, try to seduce him and later on, she confesses an hour to Who is he, I tried to seduce him, to let himself go literally would be to let himself go. In other words, he's got his true self. And I tried to seduce him. So he would let his true conscience his real self go and let the animal inside of that lives inside of a human being takeover. Right. That's
what I tried to do. Okay, that's the NFC part. So I try to seduce him away from his true self. Okay, leading him away from his true self. So what are we do and who about who we will try to seduce his father to let him go?
Use of when he was a ruler, said Don't you have another brother? Where's he?
Oh, we didn't bring him well, you better bring him because if you don't bring him then you will never be able to get food from me again.
And they said, well as dad, we'll let him go I don't want to hear it. While he says, We will try to seduce seduces the wrong word because it's used in sexual or intimate kinds of context, but seduce meaning manipulate emotionally induce emotionally lower somebody, right? That's the word that's being used here, we're going to try to lower his father manipulate his father's emotions enough to let his son to let Binyamin go.
So now there's two times the seduction or the attempt to seduce to let something go has been used. It's been used in a sexual context and intimate context in which the wife of the minister is trying to get use of to let his conscience go. And the second time, the brothers of use of are trying to get their father to let their other brother go, you understand? Now what what, why use the same word for these two very different contexts. What we're learning perhaps, is the nature of manipulation and how it doesn't just happen in a relationship between a man and a woman. It's not just that a man is able to manipulate the emotions of a woman and take her away from her better moral self. It's not
just that a woman is able to manipulate a man away from his better moral conscience. It's also sometimes that a parent is able to manipulate a child away from something good. Or even, it doesn't even have to be a spiritual good, it could be their own rights, or a child can manipulate a parent away from their rights from something wrong. In other words, they're spiritually there's, there's manipulation that leads to disobedience to a lot, right. But there's also manipulation that gets you to do something for someone, or they convince you to do something that isn't a violation of Islam. But it's still harmful for you.
Right, it's emotionally harmful for you. It's financially harmful for you, it's socially harmful for you, even though it's not Haram. So there are there are two scenarios where a manipulation will lead to you violating a laws rights. And there will be other manipulation that will lead to you violating your own rights.
You see, so there's two there's rights, a law that can be taken from you by way of manipulation, that's the first part, the first time an hour that was used, the second time, more hour that can be used, and even a prophet who's spiritually not going to fall into to be seduced to disobey Allah. But even a prophet can be manipulated emotionally, to let go of his son, to let go of his son, because then you know, there can, they're just going to take him no matter what, and he has to take an oath by a law that you will not do it, you know, you'll come back with him and remember that multicam in Allah, right, but he's against his own emotionals, he doesn't want to let him go, but
he's being manipulated, and he's being forced into that situation. So you've got what the Quran basically is describing, as one case of, you know, seduction or manipulation that will lead to you violating yourself spiritually, and also acknowledging that there's also a very real kind of manipulation, and, and can, you know, convincing that somebody can do that will lead to you violating yourself emotionally, somebody can exert emotional influence on you. Right, and that, him and him letting jacobellis and letting his son go, does not hurt him spiritually. But it does hurt him how emotionally, right, so both of those should be protected. And we're learning that there are
people who are openly away from you, they're openly clear about how easy you are to manipulate.
Right, she was proud that she could easily manipulate use of what man is going to turn me down. When he turned her down, she couldn't handle it, like it was a huge loss of pride for her. And these brothers of use of their standing in front of us of saying, oh, we'll be able to get our dad to let him go. We know how to manipulate him
out of it. Like they, they're happy that they know how to exert that kind of control. And you can have people like that, that can exert that kind of control. And you might even be in a helpless situation like Yakuza Islam who can fight against it, he failed against a twice, he couldn't fight against it the first time when they took use of and the second time when they talk, when you mean he couldn't do anything about it. So there you could find yourself in an unhealthy situation. But Allah has made an interesting comparison between the manipulation of the wife of the minister, and then again, the manipulation of the brothers, one of a spiritual manipulation and one of an emotional and
abusive manipulation. So so the believer can look out for both the believer can should recognize both and we should be Be careful about both. So this in a nutshell is what I wanted to share with you.
To give you an idea of the kinds of anchors that exist in this and other symbolism, there are lots of other anchors in the suit honestly, and inshallah The more you read and the more you contemplate any part of your on, the more some of these elements of Quran study are going to become obvious to you and it will create questions in your mind, which will then make you go read the if I see it and as people have knowledge and discover more and more wisdom and buzzwords. So I hope you enjoy today's session. Now I think for next week, I'm going to dedicate it to our study of the correlation between the story of use of honey Salaam, and the legacy of our Prophet Muhammad sallallahu alayhi
wa sallam, and wrap up the series of use of Isola Bella Kalani Welcome soleimani cool
man, I am sleep pee