 This question I hear me counseling all the time, people asking, why did Allah subhanahu ta'ala call something to happen, and why me? And if Allah subhanahu ta'ala was just, and if Allah subhanahu ta'ala was kind, why does such calamities happen? The word in Arabic we use for calamities is we'll see that. And when one mislead happens to a person, one difficulty happens, they'll say, why is this happening to me? When the second one happens, what I often find people saying is they'll say, maybe there's something wrong with me that this keeps happening, that things keep happening to me. By the third mislead, or the third difficulty that someone encounters, now they're starting to say something like, why is this happening and what kind of religion is this? Another question in the sum. And they're saying, what kind of God is this that is sending down these kind of calamities? This is the progression that we see. It's a very common progression. And this is exactly why I love it when Allah asked us to speak about this topic, because the difference between having a difficulty happening and walking out all together of religion is not that many steps apart from each other. And this is why we need to have these conversations and have them regularly and actively. It's a problem. Before when I was young, I'm part of this community in the younger, often the conversations that we're worried about the youth were always like sisters, brothers don't look at each other, don't talk to each other. I, I, I, it was a lot of focus on, you know, boys, girls, drugs, et cetera. This is always kind of the conversation. Today I say all those things are still problems, but the losing of a melon is a bigger calamity that all of us are really experiencing. I don't know that I heard that much of it when I was growing up, but certainly now it's a common place. And this is why the conversation has to happen because when you peel back enough layers, usually like the ABC chef promised that usually there's something that happened, that they caused the person to ask questions, but that caused the doubt and made them want to question their dean altogether. So I thought what I would do is really go to the Quran and see who in the Quran complained to Allah, who do you think that is? Think of a prophet who complains to Allah, there's more than one. Who? Okay, lots of prophets being suggested. I heard Sayyidina Noor, I hear Sayyidina You. Sayyidina? Who in the Quran, let me give you an easier hint. Who in the Quran says, Inna la ash-shu'u, uses the word shatwa. Who is a Sayyidina Yaqub? Sayyidina Yaqub, he literally says, Oh Allah, I complain to you. Let's complete the ayah. Inna la ash-shu'u, that be, what huzneen, in Allah. Wa a'lamu min Allahi ma la ta'lamu. So let's kind of figure this ayah out together. Inna la ash-shu'u, right? I literally say, Oh Allah, I complain to you. When people go, you can complain to Allah. A prophet such as Yaqub, Sayyidina, who's complaining to Allah, yes. And here's where I want to make a distinction. The difference between human issues and calamities that we experience in complaining, which apparently is possible to do, if done appropriately. And then there are inappropriate ways of complaining, which we'll talk about too. But look what he says, because people talk about mental health all the time. I say, really this is part of our deen, really, if you just prayed more, if you just had more e-mah, wouldn't this be enough? And I say, did you not read Sayyidina Akhub and Ahudad? Did you not read Suf Tusuf, did we miss this chapter? He's literally saying, Inna ma ash-shu'u, what? That be, what huzneen, somebody translate for me. What is that for me? What is that? It's a haf, but it's a deep, deep grief. The word bethah means to disperse or dispel, very widespread, something that's been spread out. So here when he says, Inna ma ash-shu'u bethah be, it means something that's so deep. What's the story of Sayyidina Akhub? What is he complaining about? Losing Sayyidina Yusuf, his son. But in this part of the surah, he's also received news of losing. Who else? Sayyidina Baniyameen, two sons, two. So at this point, he's saying, he turns to Allah, he says, Inna ma ash-shu'u bethah be, what huzneen, what's huzneen? Yes, deep grief and deep sadness. Now the ayah before this, it literally says, وبيضط عيناه من الحُسني, but who are called in. Right, somebody explained, there's a difference in the opinion of what this exactly means. Some people say that he, well, I'm blind, others say it could be something that all we know is it's definitely something where it's difficult for him to see. The point is, why? From all the crawling, and people say, is it okay to cry Islam? Is it okay to be depressed and stuff? Is it okay to be very angry? And I say, have you not read about Sayyidina Yaqum? Listen, we have to be very clear. This is a man, this is a prophet of Allah, Subh'anaHu Wa Ta-A'la and Nabi, this is a person who has received revelation from Allah. This is a person whose sons are going to become and be at two. This is a Nabi of Allah. And yet he is complaining of grief and sadness and crying and crying and crying. Some people say, some of the scholars say, the difference between what he lost in the use of and what he found when he was later found, right? When he was able to rejoin the family, was something like 25 to 30 years of what of crying? Why am I making a big deal of this? Because in my mind, of mental health, I hear too many people say, if you just pray more, you don't think Sayyidina Yaqum will pray? If you had better Imam, you don't think Sayyidina Yaqum had a good Imam? What was he crying about? Because he was serious calamities. This is not easy. And then he says, I know from Allah what you don't know. So let me be. So then we understand, there was a difference in how you complain. When you complain that's appropriate, that positive manner, you list out the facts. You say, Ya Allah, Allah say in the use of. He was taken away from me. Ya Allah, not many of me. He was taken away from me. But you do not say what Shafi'rabi said earlier. Why? How come? Why me? This, the word that you were looking for earlier, Shafi'rabi, he said, be'aqtiraal. Because we call this be'aqtiraal. Be'aqtiraal, I was thinking of the translation when you asked with the translation to refute the will of Allah. That's the difference between a sheqla, a complaint, which is literally just listing out, Allah, this happened, and this happened, and this bad thing happened. And look at my pitiful, say Ya Allah, you know, you know what happened to me. Be'aqtiraal is saying, why me? How come? That's the difference. And that's what's not appropriate. And that's what Sayyidina al-Qub does not do. You see? He complains, the word is in the Quran, sheqla. He literally complains. But he does not, Ya Allah, he does not push back. Right? And Allah says, Allah, why did you do this? And nor something very important. Nor does he try to elicit sympathy from other people. This is really important. Because before and after this ayah, he says a very beautiful ayah, part of an ayah, that we all love. Fasal al-Mujmaid. Right? It's the famous thing we know about Sayyidina al-Qub, a beautiful patience. Because there could be patience, that's not beautiful. You see, there's different kinds of patience. But Sayyidina al-Qub's patience is a beautiful patience. Why? Because some of the scholars say because he complains to Allah, but not to the people. Even when his other sons say, are you going to keep crying until you pass away and die from this? Right there, like mocking him. And he turns away from them, the one that went home. Right? And he says, I know what Allah, I know what you don't know from Allah. So he complains only to Allah. Now let me tell you something. Some people hear this and they say, okay, so if that thing happens to me, I should complain and not matter. Right? I should list out the issues that have happened to me, but not say why me. And I should say only to Allah Subh'anaHu Wa Ta-A'la have a beautiful patience. But look, there's a hadith of the Prophet Sallallahu Alaihi Wasallam, where he talks clearly about what happens when you feel that you have such issues that are happening to you and need help because we're not prophets. We are ordinary people that need help when helping. When we need the help, we need to seek out the help. So for me, you know, the hadith that really like, really sits with me very well. It's a hadith where the Prophet Sallallahu Alaihi Wasallam and this hadith is so fitting because we're just coming out of our soul in the pandemic. But we're just coming to that year ago, one year ago. Could we be sitting like this together? It was all closed. COVID happened and we said to ourselves, we need to quarantine. We need to shelter at home. But there was a push for everybody around the world globally to find something to help with COVID and to find vaccines. Where does that spark come from? See, the Muslims always had it because they knew they're a powerful hadith that the Prophet Sallallahu Alaihi Wasallam spoke about. What am I talking about? There's a beautiful hadith, actually several of them, but one I really shall tell you where the Prophet says, seek out the cures of servants of Allah. The rest of the hadith is beautiful, too, because it literally literally says, I'll translate. Allah Sallallahu Alaihi Wasallam says, The Prophet Sallallahu Alaihi Wasallam says he teaches the Prophet to say, to teach us to seek out cures of servants of Allah because Allah will not send down a illness, except that he also sends it securely. And this doesn't mean that it falls out of the sky, my friends. This means that people work night and day to find treatments and vaccines for COVID, for example. What about our emotional difficulties? What about our emotional struggles? What about what we were talking about here earlier? Same. Same. It's the same thing that if Allah sends down for some people difficulties, mental health lives, he also sends for his treatments. So when people say, oh, I should just have good Iman, and just complain only to Allah Sallallahu Alaihi Wasallam, then you're forgetting this part of the teaching as well, which is to get the help when you need the help. Why am I saying this? Because for so many, I started out with the whole conversation, I say, think, how's it? I find that so many people have these three steps. They start out with the first mohsiba, and what do they say? What do they say? What did I say at the beginning? Why? Yes. Exactly. Why me? The second mohsiba happens. Difficulty. What happens? What do they say? Maybe it's me. Maybe there's something wrong with me. The third mohsiba happens. What do they say? What's wrong with this religion when they're wrong? Part of the solution for this is a deepening of Iman. Yes. A part of the solution also is helping people become resilient to the difficulties that are coming their way. A part of becoming resilient is teaching resilience. People aren't born resilient necessarily. And so I remind us of this hadib, and remind us how the Prophet Sallallahu Alaihi Wasallam told us that with every illness, he also sends a cure. And it's not just illnesses like COVID. It's also our emotional difficulties. And Alhamdulillah, Alhamdulillah we have now services and people in our communities that are actually able to counsel and are actually able to guide people and to help them when they're feeling this way, like is it something with me that's wrong? Is there something with Islam that's wrong? And we're able to guide them on some of this discussion. And so I encourage you, Insha'Allah, to think about St. Dayan Hol. And to think about how he complained to Allah Subhanahu Wa Ta'ala. But he did so appropriately. Subhanallah, right? With Allah's Aht-e-Rat. And then also the hadib of the Prophet of seeking out help when needed. And Insha'Allah, because I know it's close to about the home closed, and I just want to tell you how did it go. I have some fliers out here because there's a really wonderful program that's happening Insha'Allah, this Sunday, in which some of our wonderful speakers, it's on the eve of Arafah and in Wednesday, Shakir is going to be speaking at it, and Sister Daliya Mogaahed, Sister Zahra Bidu, Dr. Hatim Baziyan and myself. And Insha'Allah, it's actually about mental health. All of the different traumas that we've been experiencing this last year. Everything from last summer and all the racial injustice, followed by so many acts of Islamophobia, as you guys know. Followed by Salah-Allah, and all throughout and continuing all the issues that are happening in Palestine. There are so many calamities as you know throughout the world. In the Muslim Ummah and in the in-humanity in general. And I feel as a community, we've had so many calamities and difficulties, that there are so many people that are just questioning. They're asking exactly why me. And is there something wrong with this Dean? It's not the Dean, my sister's brothers. It's actually our lack of seeking assistance fully from it. And also, from the people who know how to guide us fully into getting help when we need to get that kind of help for our youth and for our adults the same. So I welcome you to the program, Insha'Allah, our suppliers are here for you. For that, it's a new Insha'Allah Center that I'm holding Insha'Allah to build out on Muslim mental health and spirituality, called Maristan. And it's named after the traditional Maristans of our Muslim community in the past. The Maristans were Muslim hospitals. And what was so beautiful is that they didn't just have areas of the hospital where they fixed a broken leg or where they did a surgery. But they were the first in the humanity that had wards, sections of a hospital that were dedicated to mental health. Because Muslims, early Muslims understood mind, body and soul they're all connected. And you cannot treat one without treating the other. As I hope insha'Allah we'll revive this concept of the Maristans and we'll have them all throughout the world again, insha'Allah. So with that, I'll close barakah Allah wa fiqhum wa sahbihi wa sallim. So with that, I'll close barakah Allah wa fiqhum wa sahbihi wa sallim. So with that, I'll close barakah Allah wa fiqhum wa sahbihi wa sallim.