Keeping Connected with the Qur'an
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Indeed, My Lord is Subtle | Qur'anic Healing Episode 2
Tune in with Sarah Sultan and Dr. Omar Suleiman for Qur'anic Healing.
Transcript
This transcript was auto-generated using AI and may contain misspellings. It's part of our nightly, keeping connected with the Qur'an program. And for some, subhanAllah, this program, which allows us to look at the Qur'an as a shifa, and it is a shifa, a source of healing in so many different ways, really is so needed right now when there's so much going on. And particularly when there's so much going on, it's harder for us to sense the presence of Allah subhanahu wa ta'ala, the knowledge of Allah subhanahu wa ta'ala, the all-encompassing wisdom of Allah subhanahu wa ta'ala. And that's part of the juhad, part of the struggle that we have, is to actually see through those circumstances, and connect with Allah subhanahu wa ta'ala at a deeper level. Knowing that Allah is always in control, yet Allah subhanahu wa ta'ala is ever so subtle, as these things play out in our lives. And inshaAllah ta'ala that's going to be what we're going to talk about tonight, is this concept of Allah's lutf, His being subtle in the midst of all of these circumstances, yet never losing control, never losing power, and us finding great strength in connecting with Allah subhanahu wa ta'ala, who is always in control and always watching over us, even if at times we may be distracted by our circumstances, and distracted by the conditions that are all around us. So we're blessed alhamdulillah to have with us, sister Sara Sultan alhamdulillah, who of course is a regular, she's a fellow at Yaqeen and also a co-author of the trauma series at Yaqeen, alhamdulillah, along with sister Najwa, who we had last week, and has really done a lot alhamdulillah to help us contextualize faith, through the lens of mental health and our emotional health, and I'm very excited to speak about this subject in particular inshaAllah ta'ala, of Allah being al-lutif and the implications of that inshaAllah ta'ala. So we want to welcome sister Sara inshaAllah, and the floor is all yours. Jazakumullahu khayran. Bismillah, wa salatu was salamu ala rasulillah, wa ala alihi wa sahbihi wa man wala.
Amma ba'd, salamu alaikum wa rahmatullahi wa barakatuhu, everybody. Jazakumullahu khayran for joining in. Alhamdulillah, this is one of my all-time favorite names of Allah subhanu wa ta'ala, and I'm going to go a little bit into why that is. But you know, when we're talking about this name, I want to just set up a context of it, through the lens of mental health and spiritual health, and how they are so deeply intertwined, right? Where when we think about the impact, you know, these days we're seeing so much of what's going on, and a lot of it is traumatic for a lot of people, particularly our brothers and sisters in the Black community, but even for those outside of the Black community, and seeing everything that is happening, that has happened for a lot of people, our eyes are just now opening, and that can be, you know, a hugely traumatic experience, and being able to see that, and see what everybody has experienced in their history, subhanAllah. And so when we're looking at it from that lens, and when we're looking at things from the lens of trauma, one thing we have to realize is trauma is not just an experience that impacts our mental and emotional health, but it's something that can really impact our spiritual health as well. And so when we have experience, and the focus in what I wanted to cover today, is the experience of betrayal, the experience of disappointment, the experience of feeling pain at the hands of somebody else. That in and of itself is what's called in the disruption of an attachment bond, right? So when we are really close to somebody, when we have that sense of trust in somebody, and we have been betrayed by them,
that can be a huge disruption in our lives, but can also impact us from a spiritual standpoint, and can impact our trust in everybody, including Allah subhanahu wa ta'ala. And so when we go through difficult situations, sometimes we think to ourselves, you know, I've done everything right. I don't deserve this. My life is still falling apart. I feel betrayed, and that sense of betrayal can be overgeneralized to even encompass Allah subhanahu wa ta'ala, right? Which is a very, very difficult experience for us as Muslimin when we're trying to build that bond with Allah subhanahu wa ta'ala. And what this then creates is this tendency, this overgeneralization, where one single event or several different events can then paint a picture of our lives where we then expect the negative thing and the painful thing to happen over and over and over again. And what we do when that happens is we start to look for evidence that this is being proven true. And when we look for evidence of tragedy, when we look for evidence of disappointment, negativity, pain, hurt, betrayal, disappointment, we will find it, right? Because life is in and of itself a test, and life is in and of itself imperfect. And then when we do that, the next step that sometimes can happen is we generalize that to Allah subhanahu wa ta'ala. And so that's what, when we're thinking about the Qur'an as a source of shifa, as a source of healing, when we're trying to use, to really use the Qur'an in that way for us, then, you know, looking at some of these ayat where Allah subhanahu wa ta'ala describes himself as a latif can be very, very transformational. So one of the most difficult things that comes with trauma
and the difficult experiences that we see in our lives, but then also the difficult experiences that we see in the lives of others is that it can sometimes push us away from the ultimate source of comfort and support. When we have experienced difficulties, we tend to feel frozen. We tend to feel panicked, anxious, isolated, on edge, right? And so in order to start to heal from this, our experiences and our realities need to be rooted in feelings of safety, feeling understood, having our needs met, and feeling a sense of belonging. And when we feel this, when trauma then impacts our relationship with Allah subhanahu wa ta'ala, that exact antidote to trauma, right? That feeling of safety can be found with Allah subhanahu wa ta'ala and then it feels inaccessible to us. And that can be very, very difficult, subhanAllah. And so in looking at this through the lens of healing, through the lens of Allah subhanahu wa ta'ala providing us with refuge and safety, that can then help us to rebuild our trust in Allah. And so as we're talking about the Qur'an as a source of healing and regaining our connection and trust with Allah subhanahu wa ta'ala, one question that I think is really important to consider is, who in your life do you really trust, right? Like if I were to ask you to imagine a person that you trust very deeply, think about what it is that this person offers you, right? You know, think about the qualities that they have. Think about your relationship with them. Very likely, this is a person that you know very well. This is a person who knows you very well, who understands you. They're there for you when you need them.
And you likely have multiple experiences with them that show you that they are worthy of your trust. If we are to translate this feeling of trust toward Allah subhanahu wa ta'ala, and Allah subhanahu wa ta'ala's example is beyond comparison. It's the highest example. If we were to translate this to our relationship with Allah subhanahu wa ta'ala, one of the questions that I think is really important to ask is, how can we trust someone that we don't know? And so getting to know Allah subhanahu wa ta'ala is one of the most profound steps that we can take toward trusting Him and toward healing. Healing from any negative experiences that we may have had, right? Because trusting in Allah subhanahu wa ta'ala solidifies our knowledge. You know, we all have this kind of the rational side where, you know, we've read the ayat, we've, you know, we know certain things about Allah subhanahu wa ta'ala that he's different from people, that he is someone who is all-powerful, who knows us the best, who provides for us in the best way. But to get to that from an emotional angle, to access that intellectual knowledge from an emotional angle, really, it takes some work. It takes really getting to know Allah subhanahu wa ta'ala. And I think one of the most powerful ways that we can do that is through his beautiful names and attributes. And so when we're talking about that, like the name that I wanted to focus on was Al-Latif, just because it's one of my personal favorites, to tell you the truth. But it's just a really beautiful name. And Al-Latif means the one who is kind, gracious, understanding, but also with just very, very subtle. The one who has a regard for the subtle details of individual circumstances.
That Allah subhanahu wa ta'ala is the one who's aware of not just the external affairs, like what's obvious, but also our hidden internal affairs. Allah subhanahu wa ta'ala knows what's in your heart and what's in your mind. He knows exactly what you're going through. He is aware of all of our secrets, despite us hiding it from everybody else. He knows everything about us, every circumstance that you've been in, every circumstance that has led you to this point in your life, every past experience that has impacted you, every past thought, every desire, every struggle, every facet of your being that you try to hide from other people, but is not hidden from Allah subhanahu wa ta'ala. And Allah subhanahu wa ta'ala sees all of this, and He is the hidden presence that takes care of us every step of the way. Where in Surah Al-Mulk, Allah subhanahu wa ta'ala says, أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ الْلَّتِيفُ الْخَبِيرُ That how could He not know His own creation? Because He alone is the most subtle, the all-aware. That Allah subhanahu wa ta'ala knows us best. And when we talked about the idea of the person that you trust the most, it's probably somebody who knows you really well. Somebody who you have been able to feel vulnerable enough with, so that they could get to know you on a really deep level. And Allah subhanahu wa ta'ala is reminding us here in this ayah that He knows us best. How could He not know us when He's the one who created us? And then He also in the Qur'an, in using this concept of lutf, right, kindness and subtlety, Allah subhanahu wa ta'ala says, Allah is ever kind to His servants, and He provides abundantly to whoever He wills. And He is the all-powerful, the almighty. He links this kindness, this lutf, with rizq, with provision, right? Where Allah subhanahu wa ta'ala's provisions, like what He gives us, what He provides for us, will come from places that we could never fully expect,
and we might not even know that they're coming from. There are some things that happen in our lives that are so subtle, that we don't even know that Allah subhanahu wa ta'ala is taking care of them. SubhanAllah. And this is part of His blessings, right? There are the blessings that we can easily identify, right? You know, our families, the money that we're able to gain through our work, the food in our fridge, all of these different things, right? These are all of the very evident blessings that we have. But then there are a lot of really subtle blessings that we don't always identify. And that's where we really see this beautiful name of Allah subhanahu wa ta'ala, Latif, that He's the one whose mercy reaches us in ways that we don't understand, that He blesses us in ways that we don't even know. He takes care of our affairs when we don't even realize that they're being taken care of. And so, you know, one of the ways that I always think about this name manifesting is when you're going through a difficult time, and you randomly, you know, get a text message from a friend, where this friend tells you, oh, do you remember that time when we did this and this? Or I was just randomly thinking of you and wanted to check in, or whatever, you know, whatever that text message says. Or when you open the Qur'an and all of a sudden, like, the first thing that you see is an ayah that just really resonates with you in a way that it had never resonated before, right? This isn't simply your friend reaching out to comfort you. This is Allah subhanahu wa ta'ala sending that friend, getting that friend through His hidden guidance, through His hidden hand, right? To then send you the text that you needed to be uplifted, right? And that's a latif, right? That from Allah subhanahu wa ta'ala's mercy and from His blessings, He gives us what we need in ways we don't even realize we needed them. SubhanAllah.
And so, and one of the other things that I think is a very, very profound, a very profound manifestation of this name, and I think we're actually seeing it a lot with all of the changes that are happening in our society right now, within the Muslim community, outside of the Muslim community, alhamdulillah, is that He gives us what we need in ways that we're not necessarily asking for, right? And it's through this incredible wisdom, right? That Allah subhanahu wa ta'ala gives us what we need, even when it's not necessarily what we had asked for in the way that we asked for, because we can't always identify what we truly need. We can't always identify what society as a whole truly needs, right? And so Allah subhanahu wa ta'ala provides it in the most magnificent, wise, and beautiful of ways. SubhanAllah. And so, and even when we see it through our own personal challenges, right? Like through our own personal lives, a lot of times we're in a position, and this is where I think a lot of our trust in Allah subhanahu wa ta'ala sometimes gets shaken, is sometimes people say, you know, I've been making da'at to Allah subhanahu wa ta'ala for something, whether it's a child or to get married or whatever it is, and it still hasn't been fulfilled, right? And knowing this name of Allah subhanahu wa ta'ala as Al-Lateef, that He gives us what we need, even when it's not what we want, it helps us to see things through a different lens, right? When we're feeling that sense of hopelessness, realizing that we're seeing one pixel of our lives, well, Allah subhanahu wa ta'ala sees the big picture. He sees everything. And that we might not see the way that things are working out, but Allah subhanahu wa ta'ala is positioning us, is positioning society, is positioning the world
for what we need most, right? That where Allah subhanahu wa ta'ala in another ayah where He uses this beautiful name, He says, no vision can encompass Him, but He encompasses all vision, for He is the most subtle, the all-aware, subhanAllah. And so just knowing that sometimes Allah subhanahu wa ta'ala is sending us the things that we need in forms that we might not necessarily have imagined or anticipated or sometimes even wanted, but this is what we need, subhanAllah. BarakAllahu fiqh. Continue please. No problem. I want to see if you wanted to interject. I'm sorry. Yeah, subhanAllah, I was listening to this part here and you used Latif ul-Khabir. Latif ul-Khabir actually often go together because ever subtle yet all-aware. Al-Khabir, usually when it's used in the Quran, it refers to Allah's awareness of things that are inaccessible to everyone else. So Allah is Khabir, Allah is all-aware, well aware of the deepest secrets that you have in your heart. And so even when there is so much that is being shown on the outside, the true secrets, the things that are buried in the deepest cavities of the heart, Allah sees all of that. Allah sees what you are concealing. And so subhanAllah, the fact that Latif is used with Al-Khabir is actually very profound because when it comes to Allah's Lutf, you're seeing so much. You're the observer. Allah is the observer in Khabir, but you're the observer when you're talking about Allah's Lutf. Even though what it means is that Allah subhanahu wa ta'ala is constantly observing you, even when you cannot observe him with your sight. And so you see so much, but it is all encompassed what you see and what you don't see by Allah subhanahu wa ta'ala Al-Lutif.
SubhanAllah, so I was just thinking about the way that you framed it, which I think is very profound that those two go together. And last week we were talking about blessings, shukr with sister Najwa, and this idea of blessings. Fathkuruni athkurukum washkuruli wa la takfuroon. And this idea of blessings, that's a way that you connect deeply with Allah subhanahu wa ta'ala because you see your blessings. You see your blessings. And so when you see your blessings, and then you properly attribute them to Allah subhanahu wa ta'ala, then you perceive Allah at a deeper level. And that allows you to magnify Allah subhanahu wa ta'ala through trials. Whereas, you know, shaitaan seeks to magnify your trial so much so that you can't perceive Allah subhanahu wa ta'ala anymore. So this idea of like perception, perceiving Allah subhanahu wa ta'ala and that inherently being connected to Allah subhanahu wa ta'ala perceiving everything and seeing everything throughout that entire time. SubhanAllah, that's such a wonderful reminder. JazakAllah khayran. Yeah, you know, in all of, I think it's in, is it in all of these ayat that it's Al-Latif ul-Khabir, right? They're always intertwined, subhanAllah. And that's absolutely amazing. I think when you're looking at, I'm thinking about the story of Yusuf alayhi salam, right? Where this is manifested so beautifully, right? Where Yusuf is going through all of these different trials, but he's constantly perceiving the hand of Allah subhanahu wa ta'ala, getting him through it and knowing that Allah subhanahu wa ta'ala is also Al-Khabir, that he's all aware of what he's going through, but he's granting him that subtle kindness throughout the process, subhanAllah. Like as he's betrayed by his brothers who intended to kill him, his employer who tries to seduce him towards sin, he's wrongfully accused, is put in jail, subhanAllah, all of these different things. And then throughout all of this, he's perceiving Allah subhanahu wa ta'ala as Al-Latif, where he realizes, okay, Allah subhanahu wa ta'ala is protecting me by dodge,
helping me dodge all of this, this physical and spiritual harm when his brothers are plotting to kill him, Allah subhanahu wa ta'ala, you know, there's a suggestion that he's placed in the well instead. And when he's accused of rape, then there's physical evidence that's brought to the contrary. And when there's like, he's constantly bombarded with temptation, Allah subhanahu wa ta'ala positions him in jail away from that. So to protect him spiritually. And so even though when we're looking at it from the outside, we see all of these steps and we're thinking he's moving backward because, you know, he's getting betrayed left and right, and now he's in prison, subhanAllah, it looks like his life is falling apart. But if he had missed any of these steps, then he wouldn't have been positioned to be who Allah subhanahu wa ta'ala wanted or destined him to be, right? SubhanAllah, and so that, I think that that story just is such a manifestation of this beautiful, beautiful name of Allah subhanahu wa ta'ala. And Yusuf alayhi as-salam even says, you know, that Allah subhanahu wa ta'ala is Latifun lima yashat, right? That after he's been through all of this, he says that Allah subhanahu wa ta'ala was certainly good to me and he is subtle in what he wills, and he's the knowing and the wise, subhanAllah. So it's like, go ahead. No, sorry, I was just gonna say, it's profound how he's actually saying that to his father, saying that like to comfort, like I knew this whole time that Allah azawajal was with me. I knew that this could be planned in ways that I had absolutely no control, but I was pleased with that, even in the depths of, you know, my misery and my struggle. Like he's conveying that, subhanAllah, also as a means of not just conviction, but as a means of comfort. And oftentimes, by the way, you know, what I've noticed in seeing pain, it's so often the person that's in pain has received some
sort of divine gift of comfort and tranquility to where they're comforting the people around them, witnessing the pain. It's incredible. You see someone in a hospital bed that's been through an enormous tragedy, and they're the ones comforting the people around them as if it's some divine, you know, gift that's been given to them of understanding and comfort and clarity in the midst of that trial. And so with Yusuf al-Islam, every time I read him saying that, like subhanAllah, if there was anyone that would be jaded and bitter, it would be him, but he's not jaded and bitter to the contrary. He is a tranquil and comforting, you know, to the people around him as well, subhanAllah. SubhanAllah, no, absolutely. And, you know, as you're saying that, what comes to mind is this idea that sometimes when we're at our lowest points, right, and we realize that we can survive them, then you kind of, I think you kind of let go. And that's when trust and Allah's path that are really kind of manifest itself, right? That all the things that I feared would happen, my worst fears came to pass and I'm still here and I'm still surviving and I'm still inshallah going to be able to potentially be thriving, right? And, and it, I think it comes down to at that point, you're like, okay, well, this idea of trusting Allah subhanAllah, despite not understanding the wisdom of his decrees about trusting Allah, that when Allah subhanAllah directs our affairs, we're going to end up in the best position, even if we can't grasp how he's taking care of it. SubhanAllah, and then from that position, being able to provide that comfort to other people, it's amazing. That's post-traumatic growth, you know, like we've talked about that in our, in our trauma series before that, that sometimes when people go through really, really deep and difficult tragedies, they come out of them, not just bouncing back to their, to the way they were before,
but they bounce back to a position in life where they're actually thriving, subhanAllah. And, you know, so as you're saying that about providing comfort, that's what, that's what comes to mind, subhanAllah. SubhanAllah, I think there's also, you know, there's a trend with the names of Allah subhanAllah, you know, we're developing that concept, you know, Dr. Tahir Wyatt, Dr. Dinan Yusuf actually just wrote the paper on Al-Hadeem, Sheikh Mohammed Al-Shinawi has been working on this as well, this idea of Allah's names and attributes. And one thing that's consistent is that the names of Allah subhanAllah demonstrate Allah's powerful presence. And sometimes our inability to sense that presence, and then Allah subhanAllah's mercy in that presence to us. And sometimes there's, there is so much to be said about how a person, you know, when you look at the Hadith of the Prophet, SallAllahu Alaihi Wasallam, sabira inda sadmat al-ula, patience is at the first strike, how a person finds strength that they never would have imagined they would have been able to find in the midst of something hard. And it's like, they don't even know, where did that come from? So it's like, there's the post-traumatic, you know, growth that you're speaking about. And then in the midst of it, sometimes you see people that really demonstrate something that they didn't know was inside of them. And I think that's also part of the subtlety, right? What Allah provides to us in the midst of all of these things. SubhanAllah, Jazakumullah khair. Right, you know, like, I think a lot of times when we think about the provision of Allah subhanAllah, like the rizq that he sends us, we think about tangibles, right? We think about material things that we can see, that we can feel, that we can count. But one of some of the most profound provisions that Allah subhanAllah sends to us are not tangible, right? The strength that we need in order to bear the trials that we go through,
the qualities that tend to come up that we didn't even know we had because we didn't need them until the trials came to pass, subhanAllah. And so it's also a part of, you know, Allah subhanAllah tying his look to his rizq, right? Like his kindness and his gentleness and subtlety to his provision that he provides for us when we, in ways that we don't even know existed and in ways we didn't even know that we needed, subhanAllah. And it actually, there's an ayah about Allah subhanAllah being a Latif and this is one of my favorites where Allah subhanAllah says, do you not see that Allah sends down rain from the sky and then the earth becomes green? And surely Allah is Al Latif Al Khabir, that he is the most subtle, the all aware. And when I like heard this verse, I was thinking, you know, subhanAllah, all of the things, like when we see grass, for example, right? All of the things that are needed for those plants to shoot up out of the soil that are happening underneath the surface, we have no idea the intricacies that we don't see. And Allah subhanAllah is taking care of that underneath the ground in the subtlest of ways. And so I was thinking about how that applies to us during our difficulties, recognizing that we're being guided and provided for by a Latif and that he's taking us somewhere that there's goodness in every step, whether we can see it or not. And that, you know, maybe Allah subhanAllah through these struggles is positioning us to bloom, just like causes all of these different, you know, the earth to become green when he sends rain, you know, we think of rain as like a downpour of that, you know, we could be the struggle subhanAllah. And so could what I'm dealing with in this downpour of rain, could that be what I need to grow and what's happening beneath the surface that I might not be able to see or understand that may be how Allah subhanAllah is giving me
what I need in order to blossom. SubhanAllah. So just that was, that's one of my favorite ayats, especially with this particular name. I love that, Kiki. I wanna just, I think, pick one more comment and then ask you out of this, you know, that a lot of times when people come out of trauma, they want to see the wisdom of that trauma right away. They wanna understand why, and sometimes you're able to tell them as an Imam or as a caregiver in some capacity, look, one day it'll make sense to you. And you even start to portray possibilities, right? Maybe this happened so that this could happen. Maybe this happened so that this could happen. What happens though, you know, and I'm asking you as from a mental health perspective to what if a person cannot derive even in hypotheticals, how this could actually be good for them, right? A scenario in which they grow out of this, how do we, you know, speak to people in a pastoral sense in a way that's caring and in a way that helps them grow? And how do people grow on their own? You know, when I'm not able to, and obviously from an Islamic perspective, the Akhira is ever rectifying, the hereafter is ever rectifying, right? So if that one day is not here, then the ultimate day awaits and everything is restored and, you know, putting our trust in Allah Subh'anaHu Wa Ta-A'la and in the ever rectifying day of resurrection in that sense, you know, helps us grieve and get through these things. But how do you help someone that just, you know, you can paint every scenario for them, and they just don't see it working out and it's not satisfactory to them. And when they try to paint their own scenarios, look, even if I got this, and even in your best case alternative scenario, I'm still miserable. I still would not have wanted this to happen. I wish this did not happen to me. Yeah, that's a good question. And, you know, I think that whenever somebody is going, has gone through a trauma,
there's always some sort of loss, even if it's not through the death of somebody, it's trauma creates the death of life as you knew it. And you're creating, you have to now create a new normal for yourself. And through any type of loss, there's going to be grieving and grieving naturally, you know, necessitates that you don't like what is happening, right? And a struggle, even from an Islamic perspective, it wouldn't be a struggle if you were happy with it, you know? And so, for people to realize that number one, it's okay to grieve. It's okay to feel these emotions, right? That that's to be anticipated. And then that bright side, the silver lining, for some people, it may come right away, which is very impressive, Mashallah. For other people, it might take longer. And for other people, it never comes about because, you know, it's so hard to imagine how your life after trauma could possibly be better than your life before it. And that is normal. And I think validating that is really important. And sometimes when people hear it and realize, okay, it's okay for me to feel it, they don't need to fight against it anymore. And when you accept the reality, right? When you accept the reality that this is your new reality, right, your new stage in life, and you accept that these feelings, you know, I always talk about name it to tame it. You name the feeling and it tones it down a little bit. And when you don't feel so badly about it, you're not fighting against it anymore. And sometimes it naturally starts to dissipate. When you can sit with that discomfort, it naturally starts to dissipate. And then there's more space in your life, in your mind, in your heart for other types of thoughts, inshallah. Okay, so I think name it to tame it is the gem, inshallah, that we have here. And I think, you know, from my perspective,
always what I recognize is that sometimes trying to rationalize the better alternative actually compounds the hurt. And it's, you know, you don't need to rationalize the better alternative. You just need to know that Allah knows best and that Allah knows better. And that's where you find your comfort in. Not necessarily that you've been able to extrapolate from this incident, how my reality is gonna be better, but that alhamdulillah ala kulli hal. Alhamdulillah in all things, in good and in bad, and in hardship and in ease. And I'm sure that Allah has a better plan for me. And so whether that comes to fruition only in the hereafter, if I'm patient, or it comes to fruition in this life as well, yawzukhu min haythu la yahtaseb. That there is some sustenance or something, some growth that comes out of this, in this life, then alhamdulillah. So I think this is a way of, I think, connecting with the name Al-Latif. And I wanna thank you for really giving us that connector that can help us connect more to that name, inshallah ta'ala, and hopefully find that presence in our own lives, inshallah. Is there anything else, any final thought that you'd like to give? Alhamdulillah, jazakum Allah khayr. It's been a privilege to talk about this. The only thing that I was thinking of when you were speaking just now about this idea of not having to rationalize away the feelings and just realizing, okay, Allah Subh'anaHu Wa Ta-A'la knows, and then also admitting, and I don't know, right? And that's okay. And being at peace, I think, accepting that reality of I don't know, I don't know when everything is gonna get back, I'm gonna start to feel differently, but I do know, focusing in on what we do know and getting to know Allah Subh'anaHu Wa Ta-A'la in a way that we can feel confident in knowing that Allah Subh'anaHu Wa Ta-A'la does know best, is giving us what's best, and is the best of planners, inshallah. May Allah bless you. Jazakum Allah khayr.
I appreciate your insights and the great work that you do at Yaqeen as well, alhamdulillah. So for everyone, please get a chance to go through the trauma collection. And also, if you go down on our YouTube playlists, you'll find a wonderful series on the trauma collection that Sister Sara contributed heavily to, inshallah. So please do check it out. And inshallah ta'ala, we will see you all next week, bi-idhni-llahi ta'ala, as we continue with this program. Jazakum Allah khayran, wa salamu alaikum wa baraka ala nabiyyin wa ala muhammad wa ala aalihi wa sahbihi ajma'in wa salamu alaikum wa rahmatullahi wa barakatu. Wa alaikum salam wa rahmatullah.
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