Fatima Lette – Exploring The Quran For Women Surah Yusuf #08
AI: Summary ©
The importance of faith and knowing the meaning behind a dream is crucial to avoiding negative consequences. The strong 10% of the creator's desire is crucial to fulfill opportunities, and the importance of creed and not putting things before God is crucial to achieving happiness. The importance of trusting people and finding results in the hands of God is also emphasized. The importance of finding happiness and finding the right side of history is also emphasized.
AI: Summary ©
Actually, yeah.
All right, Salaam alaikum, everybody.
I'm gonna go ahead and get started, inshallah.
Bismillah ar-Rahman ar-Raheem.
Rabbish ahli sadari wa sirri amri wa ahla
lughlat amli sani.
Yafqa wa qawli rabbi zidni iman, rabbi zidni
iman, rabbi zidni iman.
Welcome back to Exploring the Quran.
Alhamdulillah, we've been covering Surah Yusuf, and we've
been going through different stories as it pertains,
different parts of the story of Yusuf alayhi
salam, as it pertains to how to find
faith during times of difficulty.
So last week, we spent time talking about
Yusuf alayhi salam's story, and in the portion
in which he's faced with this very difficult
situation of someone bringing something that is so
unethical, something that is very much so against
what Allah swt has told them to do,
and making it almost like an impossible choice
for him.
And so Yusuf alayhi salam, at the end
of that portion, he says, he tells us,
Allah swt brings it to us that, thank
you so much, that Yusuf alayhi salam says
that prison is more beloved to him than
to do what they're asking him to do.
And what's important is that as we keep
understanding how do we find faith in times
of trial and difficulty, is that you recognize
that just because a person gets through maybe
one portion or one trial, it does not
necessitate that life is kind of, okay, it
gets better, right?
It doesn't get easier to navigate.
There's a difference between being able to figure
out your footing versus the job lightens up.
Nine times out of 10, it doesn't lighten
up.
You just get better at dealing with it.
And so Yusuf alayhi salam, now he's in
this place where he's going to be going
into prison.
And in going to prison, you find that
he's now facing a different type of difficulty
while he's there.
But the Prophet alayhi salam, he teaches us
that the quality or the type of believer,
the type of person that is like a
true, true believer, is a person who when
they're faced with that wind of difficulty and
hardship and trial and tribulation, they're able to
kind of move, you know?
You ever heard like, be like water, ride
the wave, right?
If a person is rigid, if a person's
rigid, they don't move, they're not able to
kind of push through the storm, then they
break, right?
If a wind is very strong and the
twig is just like this, just stays like
this, a cedar tree, for instance, that's the
analogy the Prophet alayhi salam gives, it doesn't
move, it's not swayable, then essentially what it
does is at some point it breaks.
And so that breaking that the Prophet alayhi
salam brings an example of is a breaking
of one's faith in Iman.
But if you're able to kind of go
with the wind, right?
Hey, this is the way that God wants
me to go.
This is the direction that Allah swt is
taking me into, then you're also able to
find that love of Allah.
Because Anas ibn Malik radiyallahu ta'ala anhu,
he narrates that the Prophet salallahu alayhi wa
sallam said, Itha ahabbal laahu qawman ibtalaahum that
when Allah swt loves a group of people,
then he does test them.
And I know sometimes we get this confused,
like, well, if God loved me, then why
would he test me and all these things?
But remember what a test is, right?
A test is a showing of your faith.
Essentially, when we know that we should put
our trust in Allah, when we know that
we should, you know, have this level of
love and compassion for God.
And when we know that Allah swt has
love and compassion for us, then sometimes, you
know, when things are just going and you're
kind of just going with the flow, you're
not able to actually put it into practice
and you're not able to actually feel it,
right?
So for instance, we do something called praying
all the time.
We pray five times a day, alhamdulillah, alhamdulillah.
And hopefully, for the most part, we try
our best to be as consistent with our
prayers as possible.
But when the days are going and the
tough gets toughing, then that five daily prayer
is no longer a check-in, it's a
checkpoint, okay?
You're just like, oh, I'm just checking this
off my list.
I'm just getting it done.
When in its essence, salah is not to
be something that's just checked off of your
list.
It's supposed to be a recentering.
It's supposed to be a way of you
knowing and being able to navigate your day
and your life.
Why?
Because your deen is your way of life,
is how you interact, is how you are
as a person.
And so essentially, when we're in the rest
of our day and we're at work, we're
at school, we're watching things, we're reading things,
we're listening to podcasts that have nothing to
do with our lives, like everything to do
with someone else's life, right?
How many things are you battling though?
How many things are you battling, right?
You know, parents, they say typically, it's easier
to raise my kids when they're so young.
They're so much younger because I'm the only
one feeding them information.
When they go off to school, then they're
spending eight hours with someone else and have
someone else raise their kids.
So they're battling like what mom told me
to do at home, right, versus what I
experienced.
And we kind of think that that's something
that just stays in like a child, but
that's how we are too.
When we go to the store, we're experiencing
other people that maybe do not practice or
do not like exist in life how we
exist.
And perhaps maybe the first time you see
something strange, you're like, kind of weird, doesn't
sit right.
Second time you see it, it's not as
strange because you've seen it before.
The third time you're completely immune to it,
well, I'm not doing it.
The fourth time you're like, well, at least
this one was better than the last time
I saw this person, right?
So you just get so desensitized.
And your salah, what it does for you
is it brings you back to that centering
point.
It brings you back to a checkpoint.
So when a person just keeps going through
life and they're not intentional about life and
or life just takes over, sometimes you're not
able to re-center yourself and find that
relationship between you and Allah.
A fitna or like a trial or tribulation,
right?
Allah SWT says, وَفَتَنَّاكَ فَتُونَا To Musa AS.
And we've tested you with many different tests.
Do you think that Allah SWT didn't love
Musa?
No, he says, وَأَلْغَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي I've
bestowed love upon you that was especially from
me.
The Prophet SAW had so many tests, but
what did they do every single time they
were tested?
They made du'a.
They were able to turn to Allah and
have an honest conversation with God.
In our Jalaleen class today, we're actually talking
about the du'a of Musa AS.
And in this du'a, he literally tells
Allah SWT that you've given Firaun and his
chiefs and these great people so much wealth
and so many good things, like not just
wealth, you're giving them zina, like the beauties
of life.
And they're using this as a means of
being able to misguide and misdirect other people.
So take it away from them.
Let it be nothing.
Let them wake up the next day and
they don't have any wealth.
How personal the du'a, right?
How personal?
He didn't say, Oh Allah, just give us
the ability to defeat Firaun.
He didn't just say that.
He made it personal.
Why?
Because he's facing a very difficult situation of
seeing his people be oppressed.
And so Allah SWT is showing us what
it means to be tested and to find
that faith.
And the Prophet SAW was saying, test is
not all bad.
People think that, okay, I'm going through it
because God is mad at me.
No, it's actually the complete opposite.
Allah SWT wants you to come closer to
him.
And because Allah SWT wants you to come
closer to him, he's telling you, I'm right
here.
I'm right here.
You're distracted by everything else so you cannot
feel my presence.
So this is what I'm doing to bring
you back here.
So Yusuf AS, he enters into prison.
And when he enters into prison, you see
this different part of him, right?
In the previous verses, we've seen Yusuf AS
to be kind of, I guess I would
translate it as kind of quiet.
He hasn't really said much.
He hasn't really interacted much.
There's been a lot of the verses have
been telling us what Allah SWT has told
him and what someone else has said to
him.
And the only time we've really seen him
speak up is in defense of himself.
So Allah SWT says, that, that Yusuf AS
entered into prison.
And when he entered into prison, there were
two young men that entered into that prison
with him.
So they're all there together.
Now, there's parts of the story that are
not written in the Quran.
The reason being is because there's something Allah
SWT wants us to focus on.
And remember, the Quran is not a storybook.
But in order for you guys to be
able to understand and for this to make
sense, it's important for us to know that
Yusuf AS enters in and he's just doing
his Ibadah in his normal way, right?
He's worshiping God, he's praying.
You know, he is talking in a way
that is like very pleasing to Allah.
And he's being his normal self, you would
say.
Now, these two young men, they were standing
trial for having been accused of poisoning the
king.
Okay, so they were standing trial for that.
So they see Yusuf is carrying himself in
this very interesting manner, right?
Such a positive person, seems like a decent
human being.
So Allah SWT says, qala ahaduhuma, that one
of them then said, inni arani aasiru khamran.
They wanted Yusuf AS to actually help them
out.
They were like, you know what?
We've had these dreams and we wanna see
if you can interpret them.
So the first one says that I had
a dream that was pressing wine.
Well, qala al-akhiru, and the other one
then said, inni arani, I saw myself ahmilu
fawqa raasi khubzan.
Carrying bread on top of my head.
Taakulu tayru minhu.
And some birds were eating at it.
Nabi'na bita'wilihi.
So tell us what it is.
Okay, can you imagine someone comes to you
and they're like, I had a dream.
Please explain this dream to me.
I would've been like, I had a dream
too.
I just told somebody that I had a
dream that we were getting sued by some
Bible company because of a book that I
was, I'm very adamant that nobody should, the
QI book, nobody should see.
I don't know why it's on my mind.
Literally this morning I woke up and I
was like, we're getting sued by like Bible
company.
What is happening, right?
Now you guys tell me what that dream
means.
Exactly.
So they come to Yusuf AS and they're
like, tell us what this dreams mean.
And they said, inna naraka minal muhsinin.
We're not just asking you randomly.
We're asking you because we see that you're
a part of those that are good doers.
Well, muhsin is someone that is like sincere.
Okay, we look at you and we see
that you're caring yourself in a very sincere
manner.
Remember this is a prison.
Okay, it's a prison.
Which means that everybody in there has some
type of thing they're about to stand trial
for.
Doesn't necessitate everybody's guilty.
Why?
Because Yusuf AS himself is there and if
he's guilty, he's not.
But everybody kind of has their own problems.
And the nature of this type of environment
is nobody wants to help the other person
out.
Like everybody's kind of like, you know, I'm
trying to figure out how I'm going to
get out of here.
But they come to Yusuf AS and they
said, you've been caring yourself in a way
that's very sincere.
It looks great.
And so we wanna see if you can
interpret our dream for us.
Now Yusuf AS says something very interesting after.
He does what prophets do and that is
give dawah.
Okay, and this dawah, it is to show
that what I'm gonna tell you next does
not come from me.
Why?
Because, excuse me, they may think that Yusuf
AS is trying to be self-serving, right?
You're trying to give me this interpretation or
this meaning because maybe it'll do something for
you.
But Yusuf AS, you remember way back when
when his father told him that this difficulty,
this trial, what you're about to go through
is for God to complete his favor upon
you and that he can teach you min
ta'weel al-hadith.
So he can teach you the interpretation of
the dream.
And then what happens?
He grows up into this home with the
Aziz and then Allah SWT tells us he
reached the age of maturity and God gave
him hukman wa inna, wisdom and knowledge and
part of that knowledge is that now Allah
SWT had taught him how to interpret dreams.
So now he's in prison.
Before that, he just has the knowledge of
it.
We don't have any stories that say that
while he was in the house of the
Aziz, anybody had a dream that they need
to interpret it.
No.
And so sometimes we think our purpose to
be served is right where we're at and
then when we get moved by Allah, we
get sad.
Well, I don't wanna go to this phase
of my life or I don't wanna do
this or sometimes we think that where we're
at is not where we're supposed to be.
So we ask Allah, oh Allah, take us
to this phase of our life but then
Allah SWT still keeps you where you are
and when you're miserable, you don't end up
getting the best out of that moment and
then you move on to what you wanted
and you say, man, it was all gonna
work out.
I should have enjoyed that.
That's why the human being is ever so
ungrateful because we're always trying to move to
the next thing but look at Yusuf alaihissalam,
look at where he was and in that
time, Allah SWT gave him so much skill
and gave him this knowledge and this wisdom
and he didn't really have to use it
at that time and perhaps maybe he's like,
maybe I'll never use it and now he's
in prison and I'm sure he doesn't wanna
be in prison right, but he's finding himself
using this great miracle that Allah SWT has
given him and so he says that He
says, I can even tell you, forget interpreting
dreams.
He thought that's cake.
I can even tell you what kind of
meal, not what you're gonna eat, no.
What type of food you're gonna be served
before you even receive it.
I can tell you that.
I can tell you what's gonna come next
for you.
He says, why?
Because that is from what my Lord has
taught me.
It hasn't come from me.
What I know and the knowledge that I
have and what I'm able to accomplish is
not a result of my own doing and
that goes for each and every single one
of us.
What we're able to do and the people
that we're able to be and what we're
able to fulfill and how we're able to
stand up to the plate or step up
to every opportunity or whatever the case may
be is not about our own capability.
It's about the capability that Allah SWT gives
us.
It is about the knowledge that Allah SWT
bestows upon us.
It is about the opportunity and the doors
that Allah SWT opens for us which is
why every single role that a person plays
in life is very important because it's a
gift from Allah because you're playing a role
that someone next to you really wished that
they could be playing.
You're doing something in life that somebody next
to you really wishes that they could be
doing.
But guess what?
Allah SWT didn't give that person that opportunity.
He gave it to you.
And so Yusuf alaihi salam is saying, don't
be impressed with me.
He's saying, this is cake.
Why?
Because of Allah.
It's cake because my Lord has taught me
and he has given me the ability to
do this.
But he says, listen, when God gives you
miracles and he gives you opportunity, you don't
get to just live your life in any
type of way.
He says, inni taraqtu minnata qawmin la yu'minuna
billahi I left the path of the people
who do not believe in Allah.
wahum bil-akhirati hum kafirun And the people
who do not think that accountability is a
thing, they disbelieve in the hereafter.
wattaba'tu minnata abai Ibrahima wa-ishaqa wa-yaqub
And I follow the faith of my forefathers,
Ibrahim, Ishaq, and Yaqub, his father.
He says, I follow the path of the
people who know what the right path is.
maa kaana lanaa an-nushrika bil-lahi minn
-shay'in And it's not befitting of us.
It is not good character.
It is not the way that a person
who's grateful to their Lord for the things
that he has given them.
It is not the way of someone who
recognizes and has true reverence for God to
associate partners with Allah.
And whenever we get to this part, for
us, we're like, thank God, hamdulillah, we don't
do that.
But shirk is not just about creed.
Okay, it's not.
Big part of it, 90% of it
is creed, yes.
But another part of it that is still
very big, it's about putting things before Allah,
right?
It's about putting things before God.
It is not befitting of someone who is
grateful to Allah.
Gratitude in its essence means that you feel
like I am indebted to X, Y, and
Z person for what they've done to me
or for me.
Which means that if you call, I'm picking
up the phone on the first ring.
Why, because I'm indebted to you.
You have given me so much that I
didn't deserve.
Allah subhanahu wa ta'ala has helped us
with so many things that we did not
ask for.
He has saw us through so many difficulties
before we even knew it was a difficulty.
He has given us so many skills before
we even needed to use them.
And so we are to be grateful to
Allah.
But when we need to pray, or we
need to fast, and perhaps maybe we do
have something a little bit more demanding in
our life, and we say, well, this can
wait.
Or my prayer can wait, my fasting can
wait.
Why, because I need to do this.
What has that thing done for you?
In fact, where did it come from, right?
Oh, I can't pray right now because of
my job.
Who gave you that job?
It's not the person who employed you, that's
for sure.
Because had you ceased to exist, you wouldn't
have had a job.
Had that person ceased to exist, they wouldn't
have been able to offer you a job.
Had you not been in the exact place
at that exact time, you wouldn't have gotten
that opportunity.
And so it's so important to realize that
shirk, yes, 90% is about creed.
But that very strong 10% for us
believers is about not putting things before Allah.
So Yusuf alayhis salaam says, ma kana lana,
it is not befitting for us.
It's not the type of character that we
carry.
An nushrika billahi min shay'in, that we
put anything before our relationship between us and
Allah.
Thalika min fadlillahi alayna.
And that is also not by my own
doing.
It is by Allah subhanahu wa ta'ala's
favor.
It is by Allah subhanahu wa ta'ala's
mercy.
It is by Allah subhanahu wa ta'ala's
blessing that I'm able to think of him.
He bestowed this favor upon us and that
is why we're able to have this thought.
Wa ala an-nasi, and upon people.
wa lakinna aksara an-nasi la yashkurun.
But you will find that many people are
ungrateful.
You'll find that they will not show gratitude
to Allah, therefore they struggle to put Allah
subhanahu wa ta'ala first.
Now you may think to yourself, what has
this got to do with their dream?
Well, Yusuf alayhis salaam wants to make it
very clear that when I interpret this dream
for you, it's not about me.
It's about what Allah subhanahu wa ta'ala
wants me to tell you.
That's the first thing.
The second thing is that this is a
miracle.
For him to be so accurate in the
interpretation of the dream, for him to even
be able to interpret dreams in the first
place, it's a part of his miracle.
And the nature of the miracle of prophets
is that they come to their people and
they talk to their people in the way
that they understand, right?
Because for us, we may think that it's
like a one-off thing somebody had a
dream, but we're gonna see in the story
that it's not a one-off thing.
It was a thing of that time that
they had dream interpreters and those dream interpreters
would be like in a range of like
30 to 60% correct.
Now, imagine you go fix your car and
somebody says, it's like 60% okay.
You would think, I don't wanna drive it.
Like I have a 60% chance of
dying.
You know, like what is happening, right?
So they weren't able to be 100%
accurate.
And Allah subhanahu wa ta'ala gave Yusuf
alaihi salam that miracle to be 100%
accurate, why?
Because it requires things of the unseen.
Yusuf alaihi salam does not in his innate
nature, he's not capable of knowing the future,
but because of what Allah subhanahu wa ta
'ala bestowed upon him, he's capable of knowing
the future.
And so essentially, what Yusuf alaihi salam is
letting them know is that you need to
actually enter into this faith, okay?
And the narration say that he's not just
saying this only to these two, like he's
talking to them, but he's talking so loud
that it's like preaching to the entirety of
the prison.
And then he says, yaa sahibayil sijni, all
my fellow prisoners.
a'arbabun mutafarrikoona This is how you know
that he's speaking to everybody.
He says, what is far khayrun, what is
far better?
Is it far better to have different gods
that you worship or different things that you
focus on?
amillahu alwahidul qahar Or to worship only the
one and only Allah?
A qahar means the one who is so
powerful that it prevails everything, right?
You know, like something like, like, you know,
a tornado pushes through everything, right?
So this level of power that really pushes
through everything.
So is it better to like have to
go to different stores and shop around and
to go to one store and get everything
you need at a cheap price?
One store and get everything you need at
a cheap price.
And so Yusuf alaihissalam is saying that you
guys are busy trying to worship this, worship
that, do this, do that.
You're focusing on so many things, you're losing
your purpose in life.
It's better to focus on worshiping Allah alone
and you see your purpose in your worldview
right there.
And he says, maata abuduna min duni that
whatever you worship instead of Him, illa asmaa
ansammaytumuha.
They're not real.
The things that you worship instead of Allah,
they're not real.
They're just names that you've named.
They're just things that you gave name to.
Antum wa abaakum.
You and your forefathers.
Maa anzala Allahu bihaa min sultanan.
And Allah has not given them any type
of authority or power.
Meaning that in other places you will find
that they don't have any power.
They don't have any power to bring you
good.
They don't have any power to bring you
harm.
But typically you find that when Allah subhanahu
wa ta'ala is the one addressing the
idols.
Here you have Yusuf alaihissalam is the one
addressing people's worship of idols.
And so for him to even say they
have no power kind of gives them a
little bit of like, you know.
It's like, oh, you can like push this
cart but you're not strong enough.
But you're still giving them some ability.
Yusuf alaihissalam is not giving these things that
people worship any ability.
He says Allah has not given it any
type of authorization or authority.
And then he says, innal hukmu illa lillah.
Don't know that Allah subhanahu wa ta'ala
is the one who has true judgment.
God is the one who has legislation.
Allah is the one who gets to determine
morality.
Allah is the one who gets to determine
right and wrong.
That is it.
Where are they?
In a prison.
And they're in the prison on the judgment
of other people.
And Yusuf alaihissalam is essentially saying, I don't
care what other people have classified me as.
I will not be a criminal unless Allah
tells me I'm a criminal.
If God convicts me as a criminal, then
so be it.
But did Allah subhanahu wa ta'ala convict
Yusuf alaihissalam as a criminal?
No.
Yusuf alaihissalam was not in prison because of
any wrongdoing.
In fact, he was in prison because of
his honesty.
He was in prison because of his loyalty
to Allah.
He was in prison because of his submission.
He had that level of dedication and determination,
but also trust in Allah that his reputation
would not be ruined by being in this
place.
So he says that true judgment belongs to
Allah.
Amara alla ta'budu illa iyah.
And the first case of morality, the first
rule in ethics that God has legislated and
ordained is that you don't worship anyone other
than Him.
Thalika deenul qayyam.
Why?
Because this is the true way to live
life.
This is the actual way that a person
has substance.
This is the only way that a person
has a foundation.
And this is the only way that a
person really is able to establish themselves in
this world.
walakinna akhtaran nasi la ya'lamoon.
But you find that many people truly will
not know.
And then he says, ya sahibi sijn.
Then he says, oh my fellow prisoners, let
me get to your dream.
anna ahadukumar.
As for the first one, fayasqi rabbahu khamran.
That person will then be serving their master
wine.
Which means that you will live.
You will live.
One.
Two.
You will be, that person will be exonerated
that they did not commit this act.
Okay?
Because it was between the two people.
So, you did not actually poison the king.
Then he says, wa amara akhar akhar.
As for the other one, fayuslabu fataakulu tayru
minal raasihi.
And that person will be crucified.
Essentially, that person will die from punishment.
And then you will find that birds will
come eating at his head.
faqudiyal amru ladhi feehi tastaftiyan.
And this is the matter.
This is the judgment.
This is what has been decreed about what
you've asked.
You guys came, you're inquired, and this is
the decree.
Now, remember these were two young people.
They were both people that were servants to
the king.
One used to bring the king his drink.
The other one used to be the cook.
The one who used to bring the king
his drink.
The other one used to be the cook.
The king got sick.
They realized someone tried to poison him.
So, they imprisoned both of them to stand
trial.
Now, they both come.
They don't tell their crime.
They haven't told Yusuf alayhis salaam anything.
They just came with this dream.
After they tell Yusuf alayhis salaam the dream,
Yusuf alayhis salaam says, the one who was
serving the king the drinks, for him, he
was actually innocent.
The one who was the cook was not.
He tried to poison the king.
Therefore, his punishment is as such.
And then Yusuf alayhis salaam says, then Abu
Sufyan says, wa qala lilladhi dhanna anahu naajin
minhuma udhkuruni inda rabbik Yusuf alayhis salaam went
and he told the one who was going
to be saved, the one who served the
drink.
He said to him that, go and when
you go back, mention me to your lord.
Meaning, mention me to your master.
Not like God, mention me to your master.
Meaning the king, because you're gonna go work
for him again.
And then Allah Subh'anaHu Wa Ta-A
'la says, fa ansahu shaytanu Shaytan caused him
to forget.
Now this fa is very interesting.
The Arabic language has these little, we have
like seven minutes, okay.
I'm gonna do this really quick.
So the angel, the Arabic language have these
little markers, right?
That teaches different things about the story.
This fa is a fa sababiya, it's known
as a consequential fa.
Which means almost like immediately, I got in
my car and drove off.
Which means I didn't sit down, turn, like
call my mom, text my family, check my
rearview mirrors, put on my hijab properly.
I didn't do all that.
I got in the car, I drove off,
put on my seatbelt while I was driving.
That's what the fa means.
So Yusuf Alayhi Salaam tells him, mention me
to the king.
Listen, just tell him.
Tell him my case.
Why so I can be exonerated?
Because Yusuf Alayhi Salaam is wrongfully in prison
currently.
Allah Subhanu Wa Ta'ala says, fa ansaahu
shaytaanu.
The guy got out, forgot where he came
from.
Immediately, shaytaan made him forget.
Immediately.
Zikra rabbihi.
So he didn't mention it to the king.
Fa labi thafi sijuni bid'a sinin.
Then Yusuf Alayhi Salaam remained in the prison
for some time.
Can you imagine sitting there for weeks and
weeks, some narration says years, for a crime
that you cannot commit?
And we're just coming out of a very
painful week, you know, of so many different
situations that have occurred.
But most recently, the situation in Missouri, where
we've literally have millions of people signing petitions
to be able to free someone, not even
free them, but give them a chance at
a retrial.
And what happened?
Because of people's perceived understanding of power, they
said no.
But what did Yusuf Alayhi Salaam say?
He says, innal hukmalin laa.
True judgment is with who?
It's with Allah.
And that's what we have to remember.
That time and time again, Allah Subh'anaHu
Wa Ta-A'la has shown us, especially
in the last 356 days, Allah has shown
us over and over and over and over
again, stop putting your trust in people.
Why do we keep putting our trust in
judges and presidents and senators and spokesperson?
What have they done for us until this
point?
Zero.
They have not given us affordable housing.
They have not given us the simple things
that they have control over.
They have not zoned the zones properly.
They have not given us affordable food.
They have not given us clean water.
Our brothers and sisters in Flint, Michigan, as
much as I hate Michigan, in Flint, Michigan
still do not have clean water.
They have not given us clean water.
They have not given people their basic human
rights of being able to exist as a
human being.
But we thought, we truly thought in the
depths of our hearts that they were gonna
save our brothers and sisters in Philistine.
That they were gonna save our brothers and
sisters in Congo and Sudan and Mali and
all these different places in the world that
have been suffering at the hands of these
same people that we've elected into office because
we put our trust in them.
When Yusuf alaihissalam tells this man, go and
tell the king about me, do you think
that Yusuf alaihissalam put his trust in that
guy?
No.
That was Yusuf alaihissalam tying his camel, which
means we do our part.
We make our calls, we sign our petitions,
we do our part.
But result is in the hands of who?
Allah.
When Allah subhanahu wa ta'ala wants something
to happen, it shall happen, but it's a
lesson for each and every single one of
us.
Yusuf alaihissalam did this man the biggest favor
he could have in his life.
He helped him out.
And in that moment, he asked for what?
A small thing, a mention.
Does it take an energy?
Does it take a dollar?
Does it take time?
It doesn't take anything, a mention.
That's what he asked for.
And this man couldn't do it.
He was incapable of doing it, but it
wasn't Yusuf's time.
It wasn't his time.
And so what we need to internalize are
two things.
The first thing is that our capability and
what we are able to do is from
Allah.
And so we need to start curating our
du'as a little bit better.
Not Allah, just get me through the day.
We've been together for a long time.
We're beyond that now.
Allah, whatever good that you want me to
accomplish in this world that will take me
to Jannah and earn your mercy and compassion,
yeah, Allah, allow me to put every inch
of my energy into that good.
Every inch of it.
That is the du'a that we need
to be making.
That is the mindset that we need to
wake up with every single day.
The second thing is that we need to
stop putting results in the hands of people.
And we need to put the results in
the hands of Allah.
And that means that we wake up every
day saying, yeah, Allah, I trust your judgment.
And I trust what you have in store
for me today.
And I trust what you have in store
for the ummah today.
And yeah, Allah, all I ask of you
is that you make me content with your
decree.
You make me content with what happens.
And you allow me to be on the
right side of things and not on the
wrong side of things.
So I pray that Allah swt allows us
to benefit from everything that we heard here
today.
I pray that Allah swt forgives us all
of our shortcomings.
That Allah swt allows us to be people
who are on the right side of history.
I pray that Allah swt allows us to
gather in a gathering much better than this.
And Allah swt allows us to be saved
from those who are oppressors.
And Allah swt allows our brothers and sisters
around the world who are suffering and who
are going through immense levels of difficulty that
He bestows them with mercy and compassion.
And that those who are oppressors, Allah swt
deals with them in whatever way He sees
to be fit.
Subhanakallahumma wabihamdika nashadu an la ilaha ila anta
nastafiru familatubu ilayk.
Jazakum khayran.
Assalamualaikum warahmatullahi wabarakatuh.
I know it's short today because Maghrib.
We're still figuring out the time thing, okay?
And we have to pray because God told
us to, right?
Inshallah.