Yusuf (AS) – 3

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Hesham Al-Awadi

Channel: Hesham Al-Awadi

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Episode Notes

Exploring the Chapter of Joseph in the Holy Quran

Episode Transcript

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Bismillah R Rahman r Rahim salatu salam ala COVID mursaleen syedna Mohammed Ali Asahi comentario laomi Dean. Now we are in theme three, which we are introduced to use if now the character but in a different location, the different context in a different situation. And this theme is about his encounter with the people sharing with him that space and that context, the prison was the context that provided Yousef with his first platform to actively interact with a society, which he didn't share common beliefs with. While he fulfilled his duty to invite them to Islam.

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He continued to enjoy a constructive relationship with the society. Irrespective of religious differences. This relationship was not based on a passive coexistence, dictated by the inescapable conditions of imprisonment, but generally, on utilizing one's talents and experiences, to providing much needed services. This provision of services to a human community was a consistent element and uses attitude inside and outside prison. So that's the paradigm in which I will be approaching uses experience in prison.

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And two young men entered prison with him. One of them said, I dreamed that I am pressing wine. The other said, I dream that I am carrying bread on my head, and birds were eating their off, tell us the interpretation of this. Verily, We see you a righteous person.

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This is now we are told from the outset that imprison he's not lonely, he's not being in a cell by himself, and that he is interacting with people. Of course, the more serene tells us that he was interacting with many people,

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and on a daily basis.

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But the Quran zoomed the camera into this episode of interaction between him and two particular young people to particular young men, doesn't mean that there were no other young or senior men. But these two young men give you a glimpse of something that will be of relevance later in the release of usif. And in his assumption of power.

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Now, this is the first time in which we are introduced to use if talking properly now, with his brothers, he was silent. With his father, he was brief because he was in his process. And in a stage of listening and learning.

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In the palace, he has no time to talk, because he's so busy. And he was so brief. When he was enslaved, he didn't want to go back to Palestine. And they wouldn't appreciate what he has to say anyway. So he kept silent throughout. Some say that perhaps he began to talk because he was now a prophet. And now it became a duty for him to speak and to talk. But I would like to think that there was another reason that it seems that he found that the prison is a more conducive context, and environment that will make people be more receptive to him. Then, when he was in the palace, you see, when he was in the palace, he was perceived as a slave. And the husband is most of the time

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out, the woman is obsessed with him. She's not in the state of mind of him speaking to her about God, or about Allah or about Islam, and it's dangerous anyway to speak to her. Because there is already a dangerous context that has been created. Prison is different prison, you have people who don't know when they will be released. People who are depressed people who some of them might be hanged The following day, people who are more receptive people who are of the same age young to young men, people who might be slaves like him, people who have a common ground, in which they will become more receptive. And therefore, this context is more conducive for Dawa now what's the point?

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What am I getting at? I am trying to tell you that yes, invitation you invite people to Islam as a principle, yes, you do that. But you need to be aware of your surroundings, and whether your surrounding is conducive for people to listen to you or not. Sometimes people will not listen, but we'll see. So you act, sometimes people will not listen, but they will read so you're right. Some people at that instinct

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will not want to listen because they are angry. 911 seven, seven, you wait for a month and keep quiet

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and say No comment. And when fee

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Feelings calm down a little bit you begin to speak all what I'm saying. Now, I'm not giving you blueprints on when to speak, how to speak and what to say. All What I'm saying is that you have an example here of someone who's not just talking, talking talking Allahu Akbar, I am Youssef. My name is Yousef, I am a Muslim, become Muslim, know, someone who goes in prison, who looks at the surroundings and say, I think I will have an audience now. So that's number one, and awareness of your surroundings when dealing with the other when interacting with the other.

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Number two, what is it that attracted those two young men to come and seek advice from Youssef? What is it? Of course, here, we are not told by the Koran. But the officer he said that those two young people were observing us for a long time. You see, I told you something if you remember,

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a son going and saying to his father, revealing to him some of his intimate secrets, a dream. That's, that's very private.

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The son knows his father. And that's why he loves his father. And that's why he trusts his father. And that's why he reveals that secret you don't go to Oxford Street, and someone suddenly says, brother, or Mister, I have a dream.

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You don't do that.

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Or I have a dream. Please interpret that dream for me because you look good. You look nice. It doesn't happen. Those people look around doesn't tell us that. But this is important. you deduce that, that those people are watching us if we're interacting with him on a daily basis?

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Have you seen movies where they show you at prisons like The Great Escape Clint Eastwood sitting in the dinner table with lots of prisoners in the cell, and everyone is trying to pick a fight with the strongest person and everyone's watching and scrutinizing and Yusef is a newcomer. And they are Who's that? Oh, that's the slave that this woman tried to seduce? Well, yeah, he looks alright. And then they come closer. What's your name? Youssef. Ah, nice to meet you. My name is john mark, whatever. Okay, fine. The following day, let's play let's interact The following day, after a building process of trust. Then they say By the way, we have a dream. And we think that you can

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interpret it for us.

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So what am I talking about? I am saying that that our invitation will not come out of context, without first building a trust relationship with the society in which we are living in. So I cannot invite a community or a society to Islam when I am perceived to be a terrorist, because people are psychologically switched off, and they don't want to listen to me. I have to first try to show that I am a caring person in the society I am contributing to the betterment of this society. I'm not terrorist, I don't condone the use of violence. And only in that stage, and that takes time. It's not through a pamphlet or a lecture.

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Yusef was not writing pamphlets, and slipping it under the prison doors of those people use it was silent, but acting right and that's why they said Verily we see your righteous they didn't say we see you handsome. They didn't see we see you good looking. That's a women issue. Now, it's a man looking at a man from a non aesthetical looks point of view, looking at behavior, looking at decency, looking at straightforwardness and upright moral attitude, then he seems cool, safe. Let me now disclose my dream to him. I have a dream. So that's the second point. The third point

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Youssef is not just a religious clergyman or a prophet in the spiritual sense.

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just praying and making the law because that is not enough to build a social relationship that's between you and God. We are not just talking about a religious righteous person. We are talking about a likeable, sociable character that interacts with the community, regardless of the religious differences from where did you bring that demo of a city in tells us that prior to those two boys coming to us and asking for help and advice, they would see Youssef interacting in prison, he would visit the depressed he would soothe them and calm them and try to heal them. Whenever someone a prisoner falls ill he would go and visit him. We are not told this but the machine tells us that you

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have built a rapport build an air of presence and respect. And this respect has only been manifested as an example by these two boys but there have been perhaps other boys coming into him for other social

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What is it? Are you trying to tell us I'm trying to tell you that being a good Muslim, in the religious sense in the spiritual sense will benefit only you. But you need to also develop a likeable personality. A sociable personality that is then becomes appreciated with human beings, regardless whether they are Jews, Christians, Hindus, Buddhists, or even atheists. And that's why the Hadith of the Prophet SAW Selim in an attack on Mantovani, Medina, hula hula hoop so we do that when someone proposes and that you are happy with his Deen and his morals with his o'clock

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give him your daughter.

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Now, here are also Salah makes a distinction between Deen that he prays and has a spot on his forehead. And between a clock, a clock is what the wife will get from him. Not the dean, the dean is between him and Allah. Of course, certainly there is a correlation. But that does not necessarily lead to the other. And there is a real story where a wife is complaining that her husband is religious. He's pious, but he is stingy.

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He doesn't spend on her. So she wants for example, ice cream. He says no ice cream is not good for you.

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She wants McDonald's. No, this is the Macworld capitalism. No, no and expensive. She wants trousers, okay, no, let's wait until Christmas or August or when there is a 70% off on selected items. And that might not be the item. so stingy doesn't want to spend any money. But he's religious when he goes to the mosque, etc. So the wife went and complained to her mother. And the mother went and spoke to the husband. You know what the husband said to her? He said, Look, when I proposed you asked about my Dean, I told you and I wasn't Elia. I told you that I pray I told you that I fast I don't do that. I went to hedge. You didn't ask about my o'clock. If you asked me, I would have told

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you that I am stingy. If you asked me, I would have told you but you didn't. You never asked. So sisters, again, you need to understand this, No brother will tell you this, I will tell you this, they will hate me for that. Brothers, this is an advice as well. I'm not trying to say don't give the benefit of the doubt that when you see a hijab, sister, etc. When you see, this is good. He's good. He's not not drinking. But it's deeper than that. A marriage relationship, a commitment, a permanent is deeper than the beard and the job. The job is not going to be in the bedroom or in the kitchen or what's going to be in the kitchen is the child screaming and the nappies everywhere in

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the house. That's the real world of marriage. I'm sorry for those who are bachelors. Marriage is nice. But it's more complicated than that you need to be trained. It's not just about beauty, romance, and roses. This is the first month perhaps, or this first year so that you don't get upset. But that's not the entire world online. So a likeable personality. Youssef was not a person of Dean, he was a person of luck. And because of that o'clock, non Muslims appreciated him if it was deemed, I don't know how to pray, I'm not a Muslim, but I appreciate a flower. I appreciate someone stroking me and saying, inshallah you will be good, you will be healed. I appreciate that. This is a human

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language. And in Islam, you have this human language, which caters for a different audience than the Muslims.

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He said, No food will come to you as your provision, but I will inform its interpretation before it comes. Now. This is the immediate response for that request. He said, Look, I want you to know, not only can I interpret this dream for you, you had bread on your head and the birds were eating from it and you are pressing light. I will deal with that later. But in a minute, just let me tell you something. In fact, I can interpret anything for you.

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I can tell you what sort of food will come to you now in prison, whether it's dull, whether it's orange, whether it's Zelda, whether it's curry, whether it's kebab, whether it's fish and chips, I can tell you what will come now, I can also tell you that if you saw any kind of food in your dreams, I can interpret not only wine, not only bread, I can tell you anything and everything. What is he trying to do? a sales manager trying to sell them a product trying to tell them look, I am using the cool guy in prison. I know it all No, no, no, no. You see, there is an intelligent mind planning. What does he want? He wants to impress them. He wants to win that trust, because he wants

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now to talk about Islam but before doing that, he needs to show that he is talented. He is skilled

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In Egypt during his time,

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you know, who were considered the intellectuals of the society in Egypt, the dream interpreters,

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the healers, the politicians, the economists, in every society in every time there are the elites, back in the 20s, there were the lawyers, the solicitors, 50s and 60s, the medics and the engineers today, the techno the business, they know how Allah knows, after 1000 years, who will be at his time, the techno the cream of society,

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where the dream interpreters, so what did he want to show them, he wanted to tell them that look, I supersede the cream of society.

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If you respect that, then be prepared to where I come from, because I will have news for you about my beliefs. Now he's going to create a context to invite as if he saved himself, the interpretation of dreams is a piece of cake for me. That's not the issue, I will interpret for them. You will die tomorrow and you will be released the day after. That's that's not my problem. The problem is how can I approach them now, he doesn't take money, he doesn't charge for interpretations. But he thinks in return attentive listening. So what he's doing, he's creating an air of concentration, an air of respect. So this is the verse that comes to serve that context in which he is creating this talent

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of mine.

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It's not because I've been to Harvard, Oxford, Cambridge. So because I'm good looking handsome. I stopped because I'm the son of so and so.

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This talent that you respect a lot Do you know who gave it to me? Allah now Allah is in the conversation. The use of I'm not interested in I'm interested in the bread. I'm interested in the wine. What does it mean? No, no, wait, wait, listen, I will tell you but just listen.

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I want to tell you these skills, because you might one day have these skills if you believe in Allah, and be able to interpret the dreams yourself. This is of that which my lord has taught me Verily, now. This is from Allah. But he enters now into Akita verily, I have abandoned the religion of people that didn't believe in Allah and our disbelievers in the year after, and I followed the religion of my father's Ibrahim is happy, I hope. It's not for us to associate anything with Allah. This is from the grace of Allah upon us and mankind, but most men don't tank.

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Now he's speaking. Now he's eloquent. Why didn't you say this to the woman? Why didn't you say this to Al Aziz? Why didn't you say this to your brothers? Why didn't you say this to those who caught you when you were in the world why?

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I had the knowledge. But it was unwise at that time to speak about such matters. So here we have a distinction between knowledge and between wisdom between knowing something and choosing the right moment to articulate it.

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But you see this discourse, how he brings them he says, food, I can interpret any kind of food, not just bread and wine. Because this is what Allah taught me.

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And this is what I believe in. And this is where I come from. He's talking now about our data. And this is important. The fourth point is the clarity of the discourse. There is no politics. There is no diplomacy. There is no First of all, look at this corruption in Egypt. You know, I am here in prison, man. Yeah, this woman she seduced me. And they throw me in prison. Those corrupt rulers, man. That's bomba man. No, no, no, no, he didn't bring anything of such matter. Because these are branches. These are debatable, disputable issues. You focus the concentration of the society that you are living with, on their major pillars of belief. And that is Allah Prophethood the books of

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Allah.

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And then he begins to continue to talk all my two companions of the prison are many different loads better than Allah the one that irresistible Look, he's asking questions. This is also beautiful. And when you speak, what's happening to us? You tell me what's happening. Why the Muslims, you get him engaging and thinking and

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what is fascinating here, he could have said, are many different loads better or Allah the one that irresistible but why is it? Oh, my two companions of the prison. I like the word my two companions. You are sahibi sH your sahibi you are my friend. You're my buddy. So, john, Mark, what is it in the society? What are we going through? You know, my friend, you know, my neighbor. What is he doing here? He's trying to create a common platform, a common background, a common link? Because we are friends of prison. The prison now is the prison is Britain.

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prison is the United States. Oh, my British fellow citizens, we are sharing the same Earth. Of course I have to care about the ozone layer. Of course, I have to care about the environment. I shouldn't be happy when I hear that a jungle in the United States has been burned. Yeah, those dams on the kafar. No.

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This is my Earth. This is my prison, you are my companions on this earth. Brothers and sisters, we need a yousefi approach to the way in which we are living in the West, Yusuf could have set a fire in prison and escaped through fire exit. And To hell with those criminals, drug addicts. What am I doing with those evil people? No, he was visiting the URL. He was helping providing services. And when he creates a trust relationship, then he talks to them about Islam. He doesn't compromise he doesn't say peace, peace, peace, peace, peace, peace, peace, peace, peace. That's not the discourse. He's telling them. Yes, there is peace and there is jihad. And Allah is one and this is Islam. Human

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Rights. What do you think about democracy as democracy is good, but there are some issues. What about this? What about that he has an answer and a response. But he knows when to articulate one answer and what response at a particular context.

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Are you with me? I'm sorry, I'm over excited but really, really it bugs me listening to certain discourses outside? Where do they come from? The go to the Quran, go to the Quran and be inspired by its light and mercy. The entire of surah Yusuf is speaking to Prophet Mohammed Salim in Mecca, telling him how to deal with Abu Jihad and Abu lahab. And with the Muslims in exile, and with the Muslims, Youssef imprisoned in Egypt, and with the Muslims in Glasgow, UK, Leicester, Sydney, Canada, Toronto, Washington, Kuwait, Saudi Arabia, everywhere. And I do believe that after 1000 years from now, someone will sit here and listen and talk about us and say totally different things

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based on the different paradigms that would have been created at his time. That's the beauty that's the multi dimensional Have you seen the matrix? The Matrix is one of the movies that have introduced this speedy way of looking at things from 60 million angles and directions. That's to me the Quran that's the mean the Quran that you can twist it and do it like this and do it like that. And still, you look at it from the bottom and the top on the right and the left and you can still feel it's relevant to you.

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That's fascinating.

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And he dialogues, he talks, he doesn't use weapons, he doesn't use bombs. He invites them through dialogue through dropping a question through asking them logical questions. And he's saying to them, you don't worship besides him, but only names which you have named? You and your father's which Allah sent down no authority, there is no judgment but of Allah. He has commanded that you worship man but him. This is the straight religion but most men don't know.

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Now, there is no compulsion in religion. You know, when this verse was revealed, this verse was revealed when uracil saw Selim wanted to expel Benny Melville benina, there is a Jewish tribe. They did a mistake, they did something that was wrong. And there was a covenant there was an agreement they portrayed, and also Selim said you need to leave.

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Previously, a woman in Medina would not have children. Because the child is born and the child dies after a month or two.

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group of women said because at that time, there was no Islam Judaism they perceived it as the true religion in comparison to atheism, which they were. So they would say that if Allah blesses us with a child, we will make him do this is never from us. By Allah. When Allah blessed us with a child, we will make him a Jew. So when our muscles are seldom expelled bending of the ear, by that time there were many Jewish young boys who their fathers and mothers were Muslims. So those fathers and mothers went to bed in the year when also said I wanted to expel them and started to pressurize the sons before they leave to become Muslims. Oh, don't leave Don't leave become a Muslim. If you become a

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Muslim, you will not leave denounced Judaism or saw Selim said No, don't do that. Don't ask them to denounce Judaism leave them alone. And in this context, can you believe that brothers and sisters but

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it's clear now leave them leave, Shimon Rabin, Simone, Shimon Samuel, leave them LA traffic a dean. It is in this context, so I cannot compel you to become a Muslim. UCF could not compel

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And after that, he began to interpret the dreams.

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Or my two companions of the prison as for one of you, he will serve wine for his law to drink. He didn't say to him, you will be released but don't sell wine. To his religion, wine is permissible to the Hebrews wine is Hara.

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And as for the other, he will be crucified.

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That news and the birds will eat from his head, his head, not your head.

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The matter about which you inquired has been decreed. Now, did they become Muslims? Did this person who was shocked to know that the following day he will become dead and crucified? Did he become Muslim? Some of us sitting here say yes, some of us sitting say both were Muslims. But the best of us sitting say, we don't know. And it's good that we don't know. You know why? Because Allah wants to tell us that invitation to Islam is a principle, regardless of the consequences or the results. It's not your business, whether they will believe or not, that's in the hands of Allah, your business is to try to persuade and convince, because if the results were positive, every time the

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results are negative with us, we will begin to say what's happening we are not doing that, I think, no, you are okay. But Allah did not will. And this links with the death of the uncle of Rasulullah Salim while I am trying to persuade him to become a Muslim, yet he chooses not to.

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And the other thing, provision of services unconditionally, after he said what he said, Now he interprets the dreams. He does not say you become Muslims first, and I will interpret the dreams.

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He does not say, Who are you? And voila, voila, I should hate the kuffar. Why should I give you good news? You You are going to be released only you I'll tell you, I'll interpreted you will die. As a few. I don't know the dream. No, that's not the issue. He perceives himself as a citizen of Egypt. He now assumes Egyptian citizenship, and these are his fellow citizens sharing with him the earth, and he has to provide services and interpretation of dreams, computer skills, technology, professorship, teaching accountancy, provide skills to the community in which you are living with. I am done with half of the session because we have the beautiful King sleeping now dreaming about

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seven cows, you need to understand this dream as well, because it is that dream that will ultimately lead to the release of us live from prison. And we shift to another scene where he then begins to reunite his family again.

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Now we are introduced to a new scene that takes place outside the prison, but will have its positive impact on Youssef inside prison.

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And he said to the one whom he knew to be saved, mentioned me to your load, but a pawn made him forget now shaytan made him some said him relates to use IV. But the majority opinion say relates to the man that was saved, the man that was saved was so happy that he forgot everything about use IV. But shaytan made him forget to mention it to his load. And here the Lord is not Allah, if you take the other opinion, but is the King. So he stayed in prison for several years more before I seen him in Arabic could be between three and nine. So no one knows exactly how much if you want a number, some of us sitting say seven years. So you save stayed for seven years. How many days? How many

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hours? How many months, only because he doesn't want to live in prison, only because he doesn't want to live in the palace. And only because of the hypocrisy of the society in which he was living in yet. That did not traumatize him and did not create a hating person towards society. He wasn't saying the moment I'm released from prison, I will destroy this woman. I will bomb all airports in Egypt. He wasn't saying like this. He wasn't thinking like this. Or actually what he was thinking about is the betterment of Egypt and the advancement of Egypt. And the king said, Now we are introduced into a new scene and the king said I saw seven fat cows that they are being eaten by

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seven lean ones. And of seven green is of corn and seven others dry. Oh notables explained to me my dream if you can interpret dreams. They said mixed up

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Full screams and we are not skilled in the interpretation of DRI. Now he remembers, after seven years, and the one who was saved of the two said when he remembered after a long time, I will tell you it's interpretation. So send me forth, or use the man of truth give us interpretation regarding seven fat cows, which are being eaten by seven lean ones, and seven green ears, and the other seven dried that I may return to the people, and that they may know. Now this is quite a strange dream, because as they say, the king so in the dream, seven cows, fat ones eaten by lean, thin cows, this is difficult to imagine, because usually the fat cows eats the lean ones, not the opposite. And then

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he sees green ears of corn, sharing the same soil with other seven dry ones, sharing the same soil, sharing the same water sharing the same environment yet, seven, agree and seven are dry. And that's why they said this is a funny dream. This is a puff. Mixed fool's dream. It seems that you have eaten so much in the evening, that when you went to bed, you began to see cows and

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and this is the cream of society, oh notables he's saying.

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Then one, the wind presser. The wine giver of the melech remembers the conversation that he had with us if and if anything, it shows that people might not necessarily change 100% 180 degrees and become Muslims, but at least they will remember you. Yes, I know. I remember a Muslim. 20 years ago I met in my work. He was called Mohammed such a nice person.

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And that's what you want, at least people to appreciate that you have this nicety in you

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and you came to use it. And look what he says or use if

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men have of truth. You remember this person who when he saw the dream?

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What did he say? For?

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Karla huduma in the era, two young boys entered with him in prison. One of them said to him interpret was the dream now he's saying oh usif man of truth, you see, the language has changed. He might have not been a Muslim, but now there is a discourse of respect.

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Or master or mine of truth, what did the kuffaar use the cooler so seldom a sadhak me. So even if society does not share with you, common beliefs, at least attain the society's respect and appreciation for your talents and services.

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Now, if you were in the position of Yusef if I not you so that you don't get offended if I was in the position of use if I would say Didn't I tell you seven years ago to mention me to the king. You are a mutt lobby Muslim, a person you just come with our interests involved. You are leaving me here in the midst of the darkness for last seven years. And only when you kill CS, cows fat and lean coming for me to interpret them. By the way, what's your name? Are you still called Mark? Didn't I tell you to call yourself up to LA?

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Yousef is a fascinating character. Yousef has got a magnificent heart that goes beyond these specificities particularities. My brother's slapped me, the woman said us to me we are living in a corrupt society. Why did you come to me after seven years? Why did you forget me? know he is into policies, he is in Division. He is in two plans, he is into grand change that is not to do with his self and egocentrism, but with a societal change. A very important point them of a city and say that he did not engage in Daraa. Why? Because he already spoke to him about dour. He did not say to him before I interpret the dream did you become a Muslim or not? that's besides the point straightaway

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we are entered into the interpretation of the dreams. So the conversation that he had had with him about Islam he had already had with him seven years ago. So he's not becoming repetitive so as not to bore the listener straightaway dwells into the interpretation. He said, you will do cultivation for seven continuous years. Then what you reap leave and it's yours except little of which you may eat. Then after it, there will come 700 years that will eat up what you have stood up for them before except a little of what you've saved. Then thereafter, will come a year in which people will have rain and in which they will press wine and oil.

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Amazing. These cows symbolize yours. These ears of corn symbolize famine, abundancy years, years of famine, eating seven years of abundant years.

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Now, if I was an interpreter of dreams, I would say okay, you will have seven abundant years. And then after that you will have seven years of famine. And I would not do anything wrong because I've interpreted the dream.

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You see, Yusef is not interpreting dreams. In addition to the interpretation, he is constructing policies, I didn't ask you to tell me to cultivate continuously for seven years, I didn't ask you on how I could eat and what to eat and what not to eat, and to save and not not to save. And what is also fascinating, in addition to the policies, is that he is giving him something that did not occur in the dream. He's going beyond the interpretation by telling him that after 14 years, seven years of abundancy, and seven years of famine, you will get an extra number 15 year, which is full of abundance. That is not in the dream. But I'm so kind that I'm even extrapolating, what will happen

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to you after 14 years. Can you see the level? Can you see the way in which this person is thinking? I'm asking you for a pound, you write me a check for 100 pounds?

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What is use of doing here? By drawing these policies, do you know what he's doing? By saying Tesla una sub icynene? urban? You know what the urban debate is translated here for seven continuous years, they have been continuous. Actually, Devin is yes, continuous but continuous with consistence. Don't sleep in the evening, work day and night? Because you are going to have seven years of famine. Don't waste time. I'm not talking about continuous couple of hours a day? No. If you can cultivate for 24 hours, do it because you will need that. What on earth is he doing? You know what he's doing? He is emancipating the energies of a non Muslim society to be saved from

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death, destruction and famine. He is releasing their energies. He's teaching them the art of releasing the energies and telling them look, there is no time for sexual seductions. There is no time for gossip magazines. There is no time for chilling out and having fun and not working too hard. Because you cannot afford it or Egyptians. You need to work day and night in order to attain prosperity for the coming 15 years.

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Not only is he doing that, not only is he releasing the energies and emancipating them, but he's doing so within a schedule within a time period within a deadline. He's not a time waster. He has a vision but he has also a schedule. Do you know that when the Sahaba dug the trench, the Battle of the trench when they dug the trench, round Medina, they say that the depth of this trench was more or less than three meters.

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And the weight of it is about two meters. They dug it in two weeks. That's exactly cultivation for continuous years. That's exactly the urban. That's exactly digging a trench day and night. But in a schedule.

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Yusef did it. So seldom did it.

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And the king said Bring him to me. But when the messenger came to him, he said no. He said return to your note and asked him what happened to the women who cut their hands. surely my Lord is well aware of that plot. He didn't say go and ask what happened to the woman who closed the doors 50 times and tone my shirt because he still respects her because he's still grateful for her. She gave him food she gave him shelter. Remember a creamy mouthwash make him comfortable. Muslims are grateful. Muslims do not forget what good others have done to them, even if those them were the responsible people behind them in just accusation and imprisonment for over seven years. He said the King What

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was your affair when you did seek to seduce use of the woman said Allah forbid. We did not find any evil in him. The wife of Al Aziz, this is the happy ending of the story. The wife of as he said, Now the truth is discovered. It was I who sought to seduce him, and he is surely of the truthful. This is an order that he may know that I didn't portray him behind his back. And Verily Allah does not guide

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The plot of the Patriots and I free not myself verily the self is inclined to evil, except when my lord bestows His mercy. Verily, my lord is oft forgiving, Most Merciful. Now she's all. She's still beautiful, but she's mature now. She loves him, but she's in control now. Things have changed after all these years. she confesses, she changes, she depends. Did he give her the power? Did he smarter? Did he make the law against her? And for her to be destroyed? Did he even mentioned her name in an evil, scandalous context? No. And it is exactly the know that he didn't do that changed her.

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That changed. You see, changing people is one of the most difficult exercises in the world. The easiest is to bomb them, to kill them, to terminate them, to curse them, to make against them. The most difficult is to be patient, and not to mention them and to be grateful and to make dua that Allah might guide them. This is what the prophet SAW Selim did. And you know that, so you didn't do anything.

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And it is that tolerance that changed that woman, not only that women, but even the rest of the woman. Youssef actually was responsible for the change of a group of women. I don't know how many women were present in the palace, cutting their hand, that was ages ago when they cut down, but things have changed. Now they are saying no, no, no, he was a good person. He was a so decent person. We couldn't even sit use the bit of him. And it is this decency that I've been talking to you about women respect, decent men.

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And the king said, Bring him to me that I may choose him specially for myself. Then when he spoke to him, he said, certainly today you are with us hi in Ryan can fully trust the use of said, set me over the storehouse of the land, I will indeed guard them with full knowledge. And thus, we give full authority to use if in the land, not just in the prison, not just in the palace, not just in the well use of is in charge now of the entirety of Egypt, where he might live wherever he wished. They say that usage in Egypt can go to the east and the west, up and down the country. He can settle here and buy a house here and buy a villa. He can certainly Egypt, brothers and sisters, Egypt

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became under his control, total control. That's now a new kind of test. He owns all the women in Egypt, he can get that into the most beautiful, he can wage an army against his brothers, he can do all sorts of evil things. He can go and wage a war into the nearby country and spread Islam by saying Allahu Akbar, he can do all that. But no, he became part and parcel of the policy now that he drew and he was in prison. And now he assumed responsibility to implement it. And thus we give full authority to use it in the land where he might live, whenever he wished we bestow our mercy on whom we please and we don't waste the reward of the righteous indeed, Oh Allah, you don't ensure Leader

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Award of the Hereafter is better for those who believe and fear Allah. And I will end it just by saying Have you noticed a change in the Kings discourse? Initially, you were saying Bring him to me, because he was 50% impressed as a result of the interpretation of dreams. Now he says the second time bring him to me and make him special to me only I want him to be for me only you know why? Because now he learned that use of his innocent. Now he learned that Youssef is not a womanizer. As I thought through the gossip magazine and media. No, I can interest him because not only is he intelligent, but he is upright and decent. Not only is he religious between him and God, but he has

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also a lot and moral connection with the people. Let me conclude with the prison then the remarks. Number one prison provided Yusef with an appropriate platform to speak about his beliefs in contrast to his attitude in the palace. Number two, his social interactions with the prisoners was not pretentious or fake, but stemmed from a genuinely warm social behavior. Three, it's this sincerity that made him such a likeable, beloved character by Muslims such as his father and non Muslims that included criminals in prison. For it's important that our community is made aware by your skills and talents for them then to trust and respect you. Five, calling to Islam, provided the time is right

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should be clear and straightforward. The focus should be on the basis and pillars of belief not on the branches or distance.

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puted matters. Six invitation to Islam is based on dialogue and conversing in a way that is comprehensible and interesting to the listener, not on coercion or the use of violence.

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Seven searching for common ground is a powerful mechanism of influence in conversations and arguments. As ultimately the real challenge is to pitch your discourse to strike a chord with the audience. One way would be to show that you discourse is relevant to their everyday concerns, and that your understandings, visions and talents are able to provide comfort and relief for the agonies 10 invitation to Islam is a principle of attitude, regardless of the results.

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10 provision of services should be a principle of good citizenry, and should be devoid of putting conditions in return 11 Muslims should aim to motivate human beings despite their beliefs to channel their energies in constructive directions.

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Number 12. a consistent, sensible and confident personality is a powerful one that has impacts on others in different ways. This point is in relation to the power of use his personality because he is in charge. When the king says you come he doesn't come. When the boys asked him to interpret the dreams he doesn't do it immediately. He is in charge. He says I will talk to you about Islam first and then I will interpret the dreams. We are talking about a helpful person but not a naive person, a person who has got a vision and he is in charge of the situation. And this is the real source of power and attraction and charisma and presence and use of character

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for him