Qur’an 30 for 30 | Season 6
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Juz 13: Why Did Yusuf (as) Suffer? | Dr. Jinan Yousef
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Think of the story of Yusuf (as). Why do bad things happen to good people? What gives a believer the strength to keep going? And how often do we overlook the signs Allah places in our path?
Join Dr. Jinan Yousef with hosts Dr. Omar Suleiman and Sh. Abdullah Oduro as they reflect on juz 13 of the Qur’an, exploring the lessons of faith, resilience, patience, and ihsan (excellence).
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Transcript
This transcript was auto-generated using AI and may contain misspellings.You never stop chasing your good dreams and sometimes Allah will give you the good dream before the predicament even starts to let you have something to hold on to. So when we are people of Ihsan, we have to not have this dunya lens but the akhirah lens. So many signs that we just pass by and then we have the audacity to be arrogant. As-salaamu alaykum wa rahmatullahi wa barakatuhu everyone. Welcome back to Qur\'an 30 for 30. Alhamdulillahi Rabbil \'Alameen. We are now on Juz 13 and we are with most people\'s favorite surah, Surah Yusuf. And in order to reflect on Surah Yusuf, we have Dr. Jinan Yousef, alhamdulillah, for the very first time with us. May Allah subhanahu wa ta\'ala bless you. Many people know you through your writings on the names of Allah subhanahu wa ta\'ala. I was thinking it\'s a wonderful thing to be synonymous with the understanding of the names of Allah subhanahu wa ta\'ala. So I would love to ask you what got you inspired or what is it that you think people should take away from this entire subject of the names of Allah subhanahu wa ta\'ala. Why do you think it\'s so important for people in this life in particular? Jazakumullah khairan. Firstly, thank you so much for having me. It\'s such an honor for me to be here. I think our relationship with Allah is the most fundamental. I mean, I think this is something that we actually lost. And the way to get close to Allah, the way to love to submit to Allah, the way to love to worship Allah, because we tell Muslims that you should worship and you should love Allah, but the how is missing. And the how is knowing Allah subhanahu wa ta\'ala. And Allah doesn\'t leave us to guess, we don\'t have to guess who Allah is. And He doesn\'t just tell us one or two or three things about Himself. He tells us 99 things and more. And each one of those names is a way to connect to Him. It\'s a way to submit to Him. It\'s a way to reframe your life through knowing that name of Allah. And that\'s why I think it\'s crucial for anything.
And the Qur\'an tells us about Allah. And almost every page, you will see names of Allah. So that\'s, yeah, I think that\'s why it\'s as crucial for all Muslims. May Allah subhanahu wa ta\'ala bless you. May Allah azza wa jal reward you. And may Allah subhanahu wa ta\'ala connect you and all of us to Allah subhanahu wa ta\'ala through His divine names. Allahumma ameen. Very excited to hear your reflections today, bi-idhnillahi ta\'ala. And we\'re sure it will be a treat. Alhamdulillah, we\'re going to kind of map Surah Yusuf out. And this is one of those surahs that I think hits home for people. And you think about what it meant to the Prophet (ﷺ), at the time that it was revealed to him, alayhi salatu wassalam. And how it resonates with people, especially in their difficult moments. And what I wanted to talk about is something that\'s actually related to the Ramadan series. And it\'s dreams. And the lesson is never stop chasing your good dreams. One of the functions of a dream is that a dream can sometimes carry you through your darkest moments because you can always sort of put that ahead of you and say, there is light at the end of the tunnel. I\'ve already seen that light. And in the case of Yusuf, alayhi salam, it\'s deeply profound that Allah gave him this dream at a time where he could share it with his father when he was young and that it could keep him calibrated through all of the rapid succession of environments that he was going to go through. I mean, he wakes up, he\'s the favorite child. Then he\'s going out to the park with his brothers. The next thing you know, he\'s in a well. Then he\'s in the home of a foreign master. Then he\'s in a prison cell. I mean, subhanAllah, he\'s going from place to place to place to place. Eventually all of this is meant to facilitate him to the throne that Allah subhanahu wa ta\'ala has prepared for him in this dunya. But Allah could have given him that dream in prison. And perhaps he did have other dreams in the well and other dreams in prison. But the one that Allah subhanahu wa ta\'ala chooses to highlight for us is this dream that he shared with his father. It\'s also comfort to Ya\'qub, alayhi salam, that Ya\'qub could always remember the dream that Yusuf, alayhi salam, had. So it\'s a beautiful dream that starts off,
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ O my father, O my dear father, indeed, I have dreamt of eleven stars and the sun and the moon. I saw them all making sajda towards me. So subhanAllah, the function of time, what this dream actually meant, and there is something very beautiful I came across in the tafsir of Imam Baghawi, rahimahullah ta\'ala, and other athar, other narrations, that they say that Yusuf, alayhi salam, had this dream when? On what coincided with day of al-Qadr, or the night of al-Jum\'ah, as some of the scholars say. And he is a siddiq, he is a truthful person, a truthful prophet. All prophets are truthful, but distinguish with his siddq, his truthfulness, and the Prophet (ﷺ) mentioned that the truthful are the ones who have the most truthful of dreams, right? And so he sees this dream and the tafsir of that dream is of course going to become clear to him at the end of his life. And subhanAllah, if you realize, Ya\'qub alayhi salam did not give him the tafsir of the dream. Ya\'qub alayhi salam immediately said, don\'t share this dream with your brothers. I know what the implication is, don\'t share this dream with your brothers. Of course, the most obvious manifestation of the tafsir of the dream is that the sun is his mother, or some of the scholars mention his khala, his maternal aunt, and the khala is in the place, as the Prophet (ﷺ) said, in the place of the mother, and the moon would be the father, being Ya\'qub alayhi salam, and his 11 brothers. It\'s also amazing that the same stars that would one day be making sajdah to him are the stars that threw him into the predicament in the first place, right? So there\'s so much about the elements of the dream, like Allah azza wa jal could have portrayed his brothers in that dream in an ugly way, but He didn\'t, subhanAllah, and that is a
sign of the forgiveness to come for the brothers of Yusuf alayhi salam as well. Perhaps it helps him to see his brothers in a certain light as redeemable, after they do something from which there really isn\'t much redemption, if you think about the crime that was committed against Yusuf alayhi salam. You never stop chasing your good dreams, and sometimes Allah will give you the good dream before the predicament even starts, to let you have something to hold onto after all. Even if we don\'t have dreams, we have the stories of these prophets, we have the stories of people that have suffered before us, we have the Qur\'an, we have the seerah and the sunnah of the Prophet (ﷺ), to hold onto and to remember that Allah azza wa jal has delivered in the past and Allah subhanahu wa ta\'ala will continue to deliver in the present and the future, so long as we cling to Him subhanahu wa ta\'ala, the way that these prophets and these righteous people had clung to Him subhanahu wa ta\'ala. BarakAllahu feekum, that\'s so so so beautiful, I think subhanAllah, the Qur\'an, in a sense it takes the place of the dream, because like you said, not everybody will have these dreams, and so subhanAllah the Qur\'an is actually that anchor, and it takes us through these moments subhanAllah. I wanted to reflect later on in Surah Yusuf, and as we know Yusuf goes through a lot of tragedy, he goes through the separation from his father, he goes through the betrayal of his brothers, he gets put in prison unjustly, and finally I want to reflect on the ayah that when he interprets the dream of the king, and he\'s released, and then he asks the king for something, he says, اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ, and so he makes a request of the king, put me in charge of the food stores, and subhanAllah the ayah after that, Allah says, وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ, Allah does not attribute the authority that was given to Yusuf alayhi salam to the king, the king doesn\'t
say, okay here you go, I trust you now because you interpreted the dream, Allah reminds us as readers of the Qur\'an, that Allah is the one who gave the tamkeen to Yusuf, tamkeen means that he was settled, he was enabled, he was given this authority, and so subhanAllah in our own lives, that when Allah subhanahu wa ta\'ala, when we feel that we are enabled, we don\'t look at just the physical means around us, because I went for that job, and I was given it and now I\'m in a position of authority, no that tamkeen was from Allah subhanahu wa ta\'ala, وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ, and then subhanAllah after that, نُصِيبُ بِرَحْمَتِنَا مَن نَّشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ, and in that way we bestow our mercy on whoever we will, and we do not cause to be lost the reward of those who do good, and so that\'s a reminder, because you look at the life of Yusuf alayhi salam, and it\'s suffering after suffering, it\'s one of those stories of why do bad things happen to good people, right, like Yusuf alayhi salam was good, he was a person of ihsan, even in prison the two jail mates, they said إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ, like we see you as a person, you\'re of the good doers, right, and so if you would look at the story from kind of from the outside, you\'re just wondering like this guy can\'t catch a break, right, every time there\'s always something, whenever it seems that he\'s exited a kind of a test, there\'s another test waiting for him, right, and so Allah shows us that towards the end that like we do not cause to be lost, like whatever good that you do, that will never be lost with Allah subhanahu wa ta\'ala, and so we have these phrases in modern times, like nice guys finish last, and if you\'re nice to people, they\'ll step all over you, and the beginning part of Yusuf\'s story in a sense proves that thesis, right, that you\'re like look at him, he was so good, and look, people betrayed him, they did this, he should have been different,
he should have been sly, he should have been sneaky, but Yusuf alayhi salam was of the muhsineen, he worshipped Allah as though he saw Him, in every single circumstance, Yusuf alayhi salam was a Muslim, and he was a person, a person of Ihsan, we have to look at ourselves that in different circumstances, do I act, do I behave as a Muslim in that circumstance, why do I say that, because we kind of we exhibit different personas depending on where we are, if you\'re at work, you\'re an employee, if you\'re buying something at a store, then you\'re a customer, so if you conceptualize of yourself as a customer, what happens when you get bad service, the customer\'s always right, right, and so you go in there, and you\'re like no, you gave me bad service, and I\'m so offended, and you need to give me this, if you see yourself as a Muslim first, then you act with Ihsan, maybe the person who gave me bad service was having a bad day, let me actually, how can I submit to Allah in this moment that this person treated me badly, is it really worth it for me to go talk to their manager, right, and so subhanAllah, Yusuf alayhi salam was described as being a person of Ihsan, and that\'s what we should strive to be, despite such difficult hardships that many of us would not be able to withstand, that it would be rational for us to behave in quote unquote a bad way, right, like it\'s logical, people would be like yeah, of course, like why wouldn\'t you, but Yusuf alayhi salam, he teaches us something of how we raise ourselves higher, and Allah praises that, and Allah reassures us, but then the ayah that comes after, because sometimes when you read this ayah, we\'re like okay, Yusuf did the right thing alayhi salam, and then he got this tamkeen, he got this authority towards the end, but then you might say well, I\'ve done all the right things, and maybe you\'re towards the end of your life, and you
were never given tamkeen, right, you were actually never given authority, and the thing is that Allah teaches us, don\'t do it for the tamkeen, don\'t do it for the authority, you do it for Ihsan, you do it for the sake of Allah, and so the ayah that comes after that, the ajr of the akhirah, the reward of the akhirah is better for those who believe, and for those who have taqwa of Allah, who are conscious of Allah, who fear Allah subhanahu wa ta\'ala, and so Allah\'s almost telling us like yes, the tamkeen is great, but the ajr of the akhirah is even better, and so you shouldn\'t look at Yusuf\'s life and be like, I want to be good in order to be given authority, I want to be good in order to get to this position, Allah might give you this position, Allah might not give you this position, but that\'s not the actual reward, the reward itself is the ajr of the akhirah, that is what the reward is, and so when we are people of Ihsan, we have to not have this dunya lens, but the akhirah lens, it doesn\'t work out, I try to do things for the sake of Allah, I don\'t feel the sense of disappointment that things didn\'t work out the way that I wanted, right, actually did I do the right thing in the moment, was I a Muslim, was I a mu\'min, was I a person of Ihsan in that moment, if yes, then alhamdulillah, because the ajr of the akhirah is what you\'re going to get, and when you inshallah, when you get to the akhirah and you see the mountains of ajr, you\'ll probably be even grateful that you were not given any kind of authority or tamkeen or blessings in this life, and so that\'s subhanAllah what I wanted to share, that we have to do the right thing, it\'s hard to do the right thing, imagine if you were in Yusuf\'s position, it\'s hard to do the right thing, but if you\'re a person of Ihsan, your reward will never be lost, and even if you don\'t see it in this world, and you don\'t need to see it in this world, the ajr of the akhirah is so much better, and we have to always keep that in the forefront of our minds, we\'re not people of dunya, we\'re people of akhirah.
So if Yusuf alayhi salam were to die in prison, he still would have had the ajr of Allah completed, if Yusuf were to die in slavery, he still would have had the promise of Allah fulfilled. So profound, Jazakum Allah khair. That\'s beautiful, it\'s وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ, if I\'m not mistaken, that\'s وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ, for the ones that believed, they were the people that had taqwa, even in that position of authority or of tamkeen, you have to realize that it\'s a sign from Allah subhanahu wa ta\'ala, and that sign has a responsibility, that level of influence, that level of authority, and how you\'re going to treat people in that position, you have to be the person that has taqwa, and the taqwa is the mindfulness of Allah subhanahu wa ta\'ala, of His beautiful names and attributes, you know, when we say fear of Allah, fear is one aspect of it, because when you think of the taqwa, the mindfulness of al-Aziz, that causes you to fear Him, but al-Latif at the same time, you fear Him from another aspect, like, am I being grateful for al-Latif, the one that is subtle and kind when He has given me, and if I\'m someone in that level of authority, I have to make sure as some of the scholars of Asma wa Sifat say, have the ta\'assi, you know, am I showing kindness, am I showing might when needed, and realize that everything that comes in front of you is a sign from Allah subhanahu wa ta\'ala, and it\'s beautiful, you know, sometimes you can look at the signs of Allah as the way that Allah communicates with us, Allah is communicating with you by having a newborn child, but Allah is also communicating with you, to you, with that newborn child that may have an ailment, Allah is communicating with you and telling you something, and it\'s important for us to have this tadabbur and tafakkur, that you\'re pondering, you\'re thinking, and analyzing the situation in a way with hopes to worship Allah through that experience, and not to look at it and then let your emotions dictate how you act and how you respond, and that\'s what\'s so beautiful about the word
ayah, we can translate it as a verse in the Qur\'an, it is that, but the beautiful thing about the Arabic language, and we look at the etymology and the roots of the language, it has a story behind it, so we look at a verse of Allah subhanahu wa ta\'ala, yes, it\'s a statement of Allah, but it\'s a sign of something that Allah is telling you, whether you\'re going to explain it through tafsir and bring that sign to life by explaining a particular situation as we are now, such as having that leadership, that level of authority is a sign for you to be of those that fear Allah, where are Allah\'s signs leading you, that\'s the title of what I want to talk about, where are the signs of Allah leading you, Allah subhanahu wa ta\'ala says in Surah Yusuf, verse 105, وَكَأَيِّن مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ and this is interesting again, it\'s Jum\'ah Ali at the very end as well, a statement of the situation that they are in, where Allah subhanahu wa ta\'ala says, how many are the signs in the heavens and the earth, which people pass by without giving any heed, you know when we look at hedonism or even nihilism, hedonism is basically just live your life as you please, you know, YOLO, you only live once, right, just do as you please, fulfill your desires, it doesn\'t even really matter, there\'s no akhirah, and if there is, وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا I don\'t think, you know, everything I have here, what everyone desires, I have it, whether it\'s internally, the happiness, or externally, the things that cause me to be happy, I have it, I can\'t perceive that there\'s going to be anything greater than that, or it\'s the nihilism that, look what\'s going on in Gaza, what\'s going on in Sudan, what\'s going on all around the world, how could some God allow this to happen, what, life really doesn\'t have any meaning, but if one has their perception of God, أَنَا عِنْدَ ظَنِّ عَبْدِي بِي as Allah subhanahu wa ta\'ala says, حديث قدسي I am as my servant thinks of me, when you have that approach, by firstly, knowing and interacting and making an effort to learn the names and attributes of Allah subhanahu
wa ta\'ala, with every name and attribute, there is a sign for you, so when we look at Allah being القوي, we see the strength of Allah subhanahu wa ta\'ala in His قدرة, in His ability, and that is a sign for you, that Allah\'s strength, I trust in it more than any plane, more than any army, more than any person, more than any faction, I know that Allah\'s strength is greater than that, that sign of a defeat is a sign that I should trust more in the one that can defeat them, or defeat it, it even being something inside of me, and anything we face in life, which is beautiful when you\'re writing this book because I always tell myself and my, you know, people around me, children, even people that don\'t understand the concept of God in Islam, you tell them, look, everything around us وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ Allah says, even in your own selves, do you not witness, do you not notice, is there not a level of intuition that you are taking when you look at your own anatomy and physiology? I didn\'t put this anatomy here, it\'s there for a noble reason, and a cause, and it\'s a sign for me if I just look in the mirror for five minutes and detach from everything else, and then I ask myself, yes, I have allergies, or I have a sickness, or, you know, I have some type of ailment, I have an injury, but then sometimes you think, wow, all I had to do was lay in bed, all I had to do was take this medication, or eat this natural whole food, and I\'m quote-unquote cured after a certain amount of time. And then a year later, I don\'t even remember I had the injury. I\'m so forgetful. That forgetfulness, the fact that you remembered you were forgetful is a sign, but are you using it in a way that is beneficial for you and the Akhirah, and that\'s why it\'s so beautiful that you don\'t stop at the position that you\'ve been given. You praise Allah for that position, but you praise Allah subhanahu wa ta\'ala by using that position that will serve as a means of you wanting His pleasure, which is the ultimate.
And that\'s what\'s so beautiful about the story of Yusuf, because there are so many ayaat, and that\'s why at the end of this verse, you know, talking about those, يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ There are so many signs that we just passed by, and then we have the audacity to be arrogant with people, but most importantly, to be arrogant with the creator of people. So many signs in front of us, rather the intellect that we use to sin with Allah has been given by Allah, and it\'s a sign from Allah subhanahu wa ta\'ala of the human being that Allah has created us, and we are the most noble of creation. وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ We have made the human being as the most noble of creation, to always ponder and think, and that\'s why the Muslim, when they reach that maqam of ihsan, they are of the ulul albab. They are the ones that are like the seed, they\'re getting to the core of the matter, they\'re always thinking, pondering, wondering, why, and if they don\'t have the answers, no problem, because I know Allah subhanahu wa ta\'ala has the answers, and He will give me what is needed for me to ponder over, in order for me to increase my relationship with Him, and to trust in Him more, and to be of those that always desire the Akhirah. So may Allah subhanahu wa ta\'ala make us of those that desire the Akhirah, and use whatever we see, that our senses encounter, in this life, to come closer to Him, and we\'ll believe that again. In terms of reading the signs of Allah, like Ya\'qub alayhi salam, he almost gives Yusuf alayhi salam a gift in the beginning, he says, إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ So, he\'s teaching him literally three names of Allah, that he\'s gonna carry with him, and that\'s how you see the signs of Allah, because you know who Allah is. And so firstly, إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ He\'s your Rabb, رَبِّ الْعَالَمِينَ is your Rabb, He is the one who is taking care of you, He is the one who is in control, and sustains the universe, so forget everything that happens, Allah is a Rabb, and He\'s your Rabb, so He\'s taking care of you, you call
رَبِّ, my Rabb, and then who is your Rabb, like other attributes, He is عَلِيمٌ and حَكِيمٌ So Allah knows, you don\'t know, you\'re seeing what\'s in front of you, but Allah knows what is so beyond that, and He\'s حَكِيمٌ, so it\'s not just knowledge, it\'s actually wisdom. And so, I think, subhanAllah, if I was in the position of Yusuf alayhi salam, and these three names were given to me as a gift to know, you end up seeing your life in the light of those names, and that\'s how you understand that these are signs, because you see that Allah is in control, Allah knows everything, and Allah is wise, Ya Rabb, I don\'t understand this, I don\'t understand why my brothers tried to kill me, I don\'t understand, well, I didn\'t do anything wrong, but I was put in prison, Ya Rabb, I don\'t understand, but I know that You are العَلِيمُ الحَكِيمُ, You know, I don\'t know, and that helps us to have the sense of contentment and رِضَا, and when you have that, subhanAllah, Allah shows you, right, Allah shows you, really has signs almost in a manifest way, so this is like just tying in signs with the names of Allah, and the gift that Ya\'qub alayhi salam gave to Yusuf by telling him, إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ Let\'s say there\'s someone that\'s in front of you, and let\'s say they\'ve, this is like a unique case, they\'re past the تمكين, they\'ve actually arrived at a pretty good place in life, but they went through a lot to get there, and they can kind of look back and say, I can rationalize some of this and say, okay, there\'s a wisdom here, there\'s a wisdom there, but this set of things doesn\'t make any sense, it\'s just nothing but pure pain, I don\'t see any wisdom whatsoever, either due to the severity of the test, the nature of the test, or the duration of the test, like, I can, you know, الحمد لله على كل حال, I can look back and I can say, I understand why I went through this now, because they say with age comes wisdom, and one of the wisdoms is that you can actually reflect back on your life, and actually see the wisdom, you know, and say, oh, I didn\'t get that when I was 20, now that I\'m 30, I get it, I didn\'t get that when I was 30, now that I\'m 40, I get it, right? What about those parts of your life that you really cannot reconcile at all? What do you say to a person like that?
I think initially, I think first, it\'s like, you don\'t have to get it, you don\'t have to get it in this life, I mean, sometimes I think we\'re so used to going on Wikipedia and Google and just getting the answer right there, that we expect that with life, I have to know, it\'s like, I\'m entitled to know, you\'re not entitled to know in this life, and subhanAllah, it\'s like, you know, if we go to Surat Al-Kahf, and the story of Musa and al-Khidr, there is one story in which the people in that story never see the wisdom in this life, and that is the parents who lose their child, they will never see the wisdom, they will never know what their child would have grown up to be, but they, and that is the test, will you have rida, will you have contentment when you don\'t know? It\'s very easy, if you were, if we go to Surat Al-Kahf again, you\'re the people who have the boat, your boat was damaged, you\'re like, why, but then let\'s say they were able to realize, oh, if it wasn\'t damaged, the king would have taken it, I understand, that\'s a situation where you see the wisdom, then Allah shows a situation where you can\'t see the wisdom, right, but subhanAllah, I would imagine, Allah is the most generous, the reward there is higher, right, because you\'re like, ya Rabb, I don\'t understand, but I trust you, ya Rabb, this hurt me so much, but I trust you, and what, ahtasib ajru al-akhirah, right, like this, وَلَأَجْرُ الْآخِرَةِ خَيْرٌ, right, لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ, the ajr of the akhirah is better, so I think it\'s important to look for wisdoms, of course, but if you can\'t see it, it doesn\'t mean that it\'s not there, because remember that Allah is not just hakeem, He\'s alim, and His ilm far transcends what we can see, what we will ever be able to see, and one of the gifts, inshallah, of the akhirah is you can ask Allah, ya Rabb, that thing, I didn\'t get it, can you show me now, right, this is the time to ask Allah, subhanAllah, right, and we have to again have this akhirah lens, وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ. BarakAllahu feekum, may Allah subhanahu wa ta\'ala bless you, and reward you, and may Allah subhanahu wa ta\'ala allow us all to come to terms with what has happened to us
in this life in a way that causes us to seek Him and to pursue His reward in the afterlife, Allahumma ameen. We\'re really grateful to you, and grateful for your reflections, and bismillahi ta\'ala to our viewers, we will see you all tomorrow, inshallah, jazakallahu khayran, wassalamu alaykum warahmatullahi wabarakatuhu.
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