Supplication of Yunus (AS)
وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَـٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَـٰتِ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ ﴿٨٧﴾ فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ ﴿٨٨﴾
And remember the man with the whale, when he went off angrily, thinking We could not restrict him, but then he cried out in the deep darkness, ‘There is no God but You, glory be to You, I was wrong.’ We answered him and saved him from distress: this is how We save the faithful. [21:87:88]
Story of Yunus (As) was mentioned in more than one place, and it is not just repeated for the sake of it. It was mentioned in Surah Yunus, Al-Anbiya, Al-Saffat and Al- Qalam.
As for surah Yunus, it mentioned his nation and their belief in one verse, then our Lord mentioned that he excluded them from the rest of nations, they had believed, and he did not punish them.
Allah (SWT) said:
لَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَـٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَـٰهُمْ إِلَىٰ حِينٍ ﴿٩٨﴾
If only a single town had believed and benefited from its belief! Only Jonah’s people did so, and when they believed, We relieved them of the punishment of disgrace in the life of this world, and let them enjoy life for a time.[10:98]
It was mentioned in Surah Al Anbiya, but He did not mention his invitation nor his position among his people except that he left angry, then he fell into distress, he called upon His Lord, and He saved him. He (SWT) did not mention what the distress was except that He said that he called his Lord while being in darkness and did not specify what this darkness was.
Allah (SWT) said:
وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَـٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَـٰتِ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ ﴿٨٧﴾ فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ ﴿٨٨﴾
And remember the man with the whale, when he went off angrily, thinking We could not restrict him, but then he cried out in the deep darkness, ‘There is no God but You, glory be to You, I was wrong.’ We answered him and saved him from distress: this is how We save the faithful. [21:87-88]
In Sura Al Saffaat, there is much more detail and mentioned what was not mentioned as being thrown off the boat in other places. He ran away from his people to a ship and then thrown overboard into the sea then swallowed by a whale, he was regretful, repentant then Allah saved him by casting him to the shore, and then Allah cured him. After all this, he was sent to a nation numbering over a thousand and they believed and they enjoyed their life for a while.
وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ ﴿١٣٩﴾ إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ ﴿١٤٠﴾ فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ ﴿١٤١﴾ فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ ﴿١٤٢﴾ فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ ﴿١٤٣﴾ لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿١٤٤﴾ فَنَبَذْنَـٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ ﴿١٤٥﴾ وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ ﴿١٤٦﴾ وَأَرْسَلْنَـٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ ﴿١٤٧﴾ فَـَٔامَنُوا۟ فَمَتَّعْنَـٰهُمْ إِلَىٰ حِينٍ ﴿١٤٨﴾
Jonah too was one of the messengers. He fled to the overloaded ship. They cast lots, he suffered defeat, and a great fish swallowed him, for he had committed blameworthy acts. If he had not been one of those who glorified God, he would have stayed in its belly until the Day when all are raised up, but We cast him out, sick, on to a barren shore, and made a gourd tree grow above him. We sent him to a hundred thousand people or more. They believed, so We let them live out their lives. [37: 139-148]
As for what is mentioned in Sura Al -Qalam, it was said in the context of addressing Muhammed (as) that he should be patient and not to be like the companion of the whale i.e. Yunus (AS).
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ ﴿٤٨﴾ لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ ﴿٤٩﴾ فَٱجْتَبَـٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّـٰلِحِينَ ﴿٥٠﴾
Wait patiently [Prophet] for your Lord’s judgement: do not be like the man in the whale who called out in distress: if his Lord’s grace had not reached him, he would have been left, abandoned and blameworthy, on the barren shore, but his Lord chose him and made him one of the Righteous.[68:48-50]
You will notice that the account is not all the same; specific aspects of the story are mentioned in particular contexts for particular benefits.
Linguistic usage of the words ذو and صاحب
Let’s turn to the verses Surah Al Anbiya and study the verses from the linguistics aspects and see what lessons and admonitions can be taken from these few verses.
وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَـٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَـٰتِ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ ﴿٨٧﴾ فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ ﴿٨٨﴾
And remember the man with the whale, when he went off angrily, thinking We could not restrict him, but then he cried out in the deep darkness, ‘There is no God but You, glory be to You, I was wrong.’We answered him and saved him from distress: this is how We save the faithful.
In most of the places Yunus (as) has been mentioned by his name but in these verses, he has been referred to ذَا ٱلنُّونِ and another place he has been referred to as صَاحِبِ ٱلْحُوتِ (companion of the fish).
The meaning of ٱلنُّونِ is ٱلْحُوتِ and ذَا ٱلنُّونِ i.e. صَاحِبِ ٱلْحُوتِ.
The grammarians have differentiated between (ذو) and (صاحب), that (ذَا) is not added to a pronoun nor added to adjectives, it is only added to proper names which is not descriptive; however, there is the rare exception to this rule [Sharh Al Sahmunee, Sharh Al-tasreeh.]
As for the usage of ( صاحب ), then it is added to mentioned names, pronouns, adjectives, non-adjectives. For example, you may say: هو صاحبنا، هو صاب القائمين بلحق، هو صاب الراكع الساجد محمود
Note that in the usage of the Quran for these two words that (ذَا) was used for the rational and non-rational entities and the word ( صاحب ) was only used for the rational entities.
Examples of usage with non-rational things;
وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ ﴿١٢﴾ – Also, corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.
بِوَادٍ غَيْرِ ذِى زَرْعٍ – in a valley without cultivation,
Examples with rational things;
وَءَاتِ ذَا ٱلْقُرْبَىٰ – And render to the kindred
أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ – Or to the indigent (down) in the dust.
وَإِن كَانَ ذُو عُسْرَةٍ – If the debtor is in a difficulty
Also examples from the well-known personalities in the Quran, such as ذَا ٱلْقَرْنَيْنِ and ذَا ٱلْكِفْلِ.
As for ( صاحب ), then it is not referred to except for the rational: singular, dual or plural, كَصَاحِبِ ٱلْحُوتِ and His saying: وَٱلصَّاحِبِ بِٱلْجَنۢبِ– the companion by your side [4:34] and His saying: وَمَا صَاحِبُكُم بِمَجْنُونٍ – And (O people!) your companion is not one possessed;[81:22], and His saying: إِذْ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحْزَنْ – and he said to his companion, “Have no fear, [9:40], and His saying: يَـٰصَـٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّـهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ – “O my two companions of the prison! (I ask you): are many lords differing among themselves better, or the One Allah, Supreme and Irresistible? [12:39]
Additional examples such as أَصْحَابُ النَّارِ, أَصْحَابُ الْجَنَّةِ, أَصْحَابَ السَّبْتِ, أَصْحَابُ الْحِجْرِ, أَصْحَابُ مَدْيَنَ etc. well known.
This is from one angle, from another angle, that these two words were not used to describe Him (SWT) except (ذُو)
: ذُو ٱلْفَضْلِ ٱلْعَظِيمِ,– وَٱللَّـهُ عَزِيزٌ ذُو ٱنتِقَامٍ,
— رَّبُّكُمْ ذُو رَحْمَةٍ وَٰسِعَةٍ, —ذُو ٱلْجَلَـٰلِ وَٱلْإِكْرَامِ,
— ذُو ٱلْفَضْلِ ٱلْعَظِيمِ–, وَذُو عِقَابٍ أَلِيمٍ
What appears from the usage of these two words is that the word (ذَا) is used mostly for that which depicts specification and connection. Therefore it is not correct nor proper to use (صَاحِبِ) in its place, for example, أَوْ إِطْعَـٰمٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ – Or the giving of food in a day of privation -, it is not proper nor appropriate to say: أَوْ إِطْعَـٰمٌ فِى يَوْمٍ صَاحِب مَسْغَبَةٍ – Or the giving of food in a day of privation.
And His sayings:
رَّبَّنَآ إِنِّىٓ أَسْكَنتُ مِن ذُرِّيَّتِى بِوَادٍ غَيْرِ ذِى زَرْعٍ
“O our Lord! I have made some of my offspring to dwell in a valley without cultivation [14:37]
قُرْءَانًا عَرَبِيًّا غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ
(It is) a Qur’an in Arabic, without any crookedness (therein): in order that they may guard against Evil. [39:28]
ٱنطَلِقُوٓا۟ إِلَىٰ ظِلٍّۢ ذِى ثَلَـٰثِ شُعَبٍ
“Depart ye to a Shadow (of smoke ascending) in three columns, [77:30]
It is not correct to use صَاحِب in its place.
And it is not correct, for example, to say: الدواء ذو مرارة for الدواء صَاحِب مرارة – the medicine is bitter.
The word صَاحِب gives the meaning of companionship, as for ذو, it is for that which has an attribute of something or its characteristic, for example, you will say: هو صاحب أبي بكر and it is not correct to say instead: هو ذو أبي بكر، nor is it right to say: هو ذو زيد for هو صاحب زيد.
In the same manner, the famous personalities like Dhul Al Qarnayn, not correct to say Sahibul Al Qarnayn. Further examples: ذُو يَزَنَ وذُو رُعَيْنٍ وَذُو فائشٍ وذُو جَدَنٍ وذُو نُواسٍ وَذُو أَصْبَح وذُو الكَلاعِ، وَهُمْ مُلوك اليَمن مِنْ قُضاعَةَ، وَهُمُ التَّبابِعة
As for the usage of these two names for Yunus (as), it appears that Zaa Nuun is used to praise him, that is because the usage of Sahibul Al Huut is used in the place of prohibiting the Prophet (as) not be like him in terms of scarcity of patience. He (SWT) said:
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ ﴿٤٨﴾
So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony.
As for the nameذَا ٱلنُّونِ, then it is used for him in the situation of him glorifying and acknowledging his ‘wrongdoing’ and His lord responding to his supplication, then He said: وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ – and thus do We deliver the believers. I.e. when they fall into grief, they glory their lord, then their Lord saves them just as He saved ذَا ٱلنُّونِ. Therefore glorification leads to being saved from despair and the reason for the acceptance of their supplication.
Indeed He (SWT) requested His Prophet (as) whenever his chest was tightened because of what his people used to say to him, that he glorifies with praise his Lord.
So He (SWT) said:
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ ﴿٩٧﴾ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ ٱلسَّـٰجِدِينَ ﴿٩٨﴾
We do indeed know how thy heart is distressed at what they say. But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration.[15:97- 98]
And He said to him also,
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ ﴿١٣٠﴾
Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy. [20:130]
And He said regarding Zuu Al Nuun :
فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ ﴿١٤٣﴾ لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿١٤٤﴾
Had it not been that he (repented and) glorified Allah, He would certainly have remained inside the Fish till the Day of Resurrection. [37:143-144]
It came in the Al-Itqaan of Al-Sayuti:
“Al-Suhailee said: The adjective [الْوَصْفُ] with ذُو is more emphatic than the adjective صَاحِب, and the genitive construction [الْإِضَافَةُ] with it is more honorific. That is because ذُو is added to the subordinate [تَّابِعِ] and the صَاحِب is added to the principal [الْمَتْبُوعِ], you say:
أَبُو هُرَيْرَةَ صَاحِبُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا تَقُولُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَاحِبُ أَبِي هُرَيْرَةَ –
As for ذُو , then you will say: ذُو الْمَالِ وَذُو الْفَرَسِ – you will find the first noun is the principal and not the subordinate and based on this difference, that He (SWT) in Sura Al-Anbiya said: {وَذَا النُّونِ}, He added it to النُّونِ – the fish/whale – and He said in Sura al Nun : {وَلا تَكُنْ كَصَاحِبِ الْحُوتِ} – He said: the meaning is one – however between the two words there is a great difference in the subtle indication between the two situations. When He (SWT) mentioned him in place to praise him, then it came with ذَا because the genitive construction with it is more honorific and with the word النُّونِ because it is more honourable than with الْحُوتِ, due to this it was present at the beginning of the chapter. In the word الْحُوتِ , there is nothing that honours him, because of this He brought it (i.e. الْحُوتِ) and brought صَاحِبٍ when he mentioned it in the place of the prohibition of following him”
وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَـٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ
And remember the man with the whale, when he went off angrily,
He left them while angry with his people because they did not respond to his call, without the permission of Allah (SWT), to another place to invite to Allah, thinking that it is permitted for him and that Allah will not constrain him and in the issue there is leeway.
The meaning of ‘ لَّن نَّقْدِرَ عَلَيْه’ is ‘thinking We could not restrict him’, like His saying:
ٱللَّـهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ
Allah increases the provision for whom He wills, and straitens (it for whom He wills) [13:26]
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ ﴿١٦﴾
But when He tries him, by straitening his means of life, he says: “My Lord has humiliated me!”[89:16]
It came in Al-Kashaaf:
“The النُّونِ is the fish, so it was appended to it, he became tired from his people, due to his long reminding of them, but they did not pay heed, and they were firmly established on upon disbelief, so he left them and thought that is was allowed; since he only became angry for the sake of Allah and was proud of His religion and hated disbelief and its people. It was appropriate for him to have patience and wait for permission from Allah to migrate from them. Consequently, he was tested in the stomach of the fish…(لَنْ نَقْدِرَ عَلَيْهِ) is explained as tightened upon him”
فَنَادَىٰ فِى ٱلظُّلُمَـٰتِ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ
but then he cried out in the deep darkness, ‘There is no God but You, glory be to You, I was wrong.
The particle فَ is for clarification [الفاءُ فَصِيحَةٌ], it explains what has been omitted, and that is he was on a heavily laden boat and was overthrown after losing in drawing lots into the sea, swallowed by a whale, then he called upon His lord.
It came in Ruhu al Maani:
“The الفاءُ is for clarification, in other words, he had participated in the drawing lots and his lodging in the fish. Then he called [in the darkness فِي الظُّلُماتِ], i.e. intense and deep darkness in the belly of the fish, the darkness was so intense as if was much darkness…or the plural is for what is apparent, the intended meaning is the darkness of the belly of fish, darkness of the sea and the darkness of the night…”
And His saying:
أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ
‘There is no God but You, glory be to You, I was wrong.’
He affirmed that he wronged himself.
And His saying: إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ – he described himself with established wrongness, and this came in the nominal sentence form, that is to say, he acknowledged what he did without the permission of his Lord.
It came in Tahrir Wa Tanwir:
﴿إنِّي كُنْتُ مِنَ الظّالِمِينَ﴾ مُبالَغَةً في اعْتِرافِهِ بِظُلْمِ نَفْسِهِ
Indeed I am from those who have wronged, is hyperbolic in his recognition of wronging himself.
Perhaps this order is an indication to what is preferred for the supplicant when he supplicates, that is to start with the praise of Allah then call Him for his need, Allah (SWT) knows best.
What meant by the Nidaa (Vocative) is supplication here, with the indication of His saying: فَٱسْتَجَبْنَا لَهُۥ – so we responded to him -.
وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ
We answered him and saved him from distress: this is how We save the faithful.
It is noted that in His saying: وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ, He (SWT) first said وَنَجَّيْنَـٰهُ and then said: نُـۨجِى. And نُـۨجِى is the imperfect verb of أنجى.
So نَجَّى was used fist and أنجى was used after that. There is a difference in meaning between the verbs, although it generally meaning to rescue – نَجَّى has the connotation of delay in the rescue and أنجى has the connotation of being speedy in rescue. Therefore the usage of نَجَّى which gives the meaning of remaining and delay used with his messenger and the usage of أنجى which cames the meaning speedy rescue for the believers, that is because the Messengers have greater patience than the general believers. Due to this, He said أنجى for the believers, in other words, our Lord will rescue them from what they are in quickly because they don’t have the patience like the patience of the messengers. And this is from the kindness of Allah for them and mercy for them.
It came in Nazm Al Durar:
ذِكْرُ التَّنْجِيَةِ أوَّلًا يَدُلُّ عَلى مِثْلِها ثانِيًا، وذِكْرُ الإنْجاءِ ثانِيًا يَدُلُّ عَلى مِثْلِهِ أوَّلًا وسِرُّ ذَلِكَ الإشارَةُ إلى شِدَّةِ العِنايَةِ بِالمُؤْمِنِينَ لِأنَّهم لَيْسَ لَهم كَصَبْرِ الأنْبِياءِ عَلَيْهِمُ الصَّلاةُ والسَّلامُ – بِما أشارَ إلَيْهِ بِحَدِيثِ «أشَدُّ النّاسِ بَلاءً الأنْبِياءُ ثُمَّ الأمْثَلُ فالأمْثَلُ» «يُبْتَلى المَرْءُ عَلى قَدْرِ دِينِهِ» فَيَسُلُّهم سُبْحانَهُ مِنَ البَلاءِ كَما تُسَلُّ الشَّعْرَةُ مِنَ العَجِينِ، فَيَكُونُ ذَلِكَ مَعَ السُّرْعَةِ في لَطافَةٍ وهَناءٍ
“The mention of التَّنْجِيَةِ first indicates the same meaning in the second, and the mention of the الإنْجاءِ second indicates the same meaning in the first. However, the secret of this [الإنْجاءِ] is the intense care for the believers because they don’t have the same patience as the prophets [عَلَيْهِمُ الصَّلاةُ والسَّلامُ ] – the hadith has indicated to this -«أشَدُّ النّاسِ بَلاءً الأنْبِياءُ ثُمَّ الأمْثَلُ فالأمْثَلُ» The prophets are tested most then those nearest – «يُبْتَلى المَرْءُ عَلى قَدْرِ دِينِهِ» man tested according to his commitment to his religion. So He (SWT) will draw him from the test just like the hair was pulled from the dough. And this will be quick with kindness and care.”