Mustafa Khattab – Tafsir Sura Yusuf 7 Part 1
AI: Summary ©
The transcript discusses the life of the third son of the deceased's father, who was fired against him by his brothers. The third son's father will not hold him accountable, but if he refuses to do something intentionally, he will be charged. The importance of making up for one's oath and breaking one's promises to avoid being charged is emphasized. The transcript also discusses the treatment of the Egyptians during the time of the Ottoman Empire, including the use of "fitna" in the title of "fitna" to describe the true love of the person, and the history of the use of "fitna" in the title of "fitna" to describe the true love of the person. The transcript also touches on the similarities between the story of Assyrian times and the story of the Hix shoulder, with the Hix shoulder being used to be abused and being used as a traitor, and the Hix shoulder being used to symbolize pride and success.
AI: Summary ©
Tonight is, episode 7 of the life of
Yusuf alaihi salam.
And, today, Shala, we'll talk about his life
in Egypt,
and this is the second test in his
life. We said that the first one was
when his
brothers
was fired against him,
and
they threw him in the well
just to keep him away, from his father.
So their father's attention and love will be,
exclusively theirs.
We're gonna start with the, short recap.
1st,
so we said that, there's a difference between
and making an oath.
So
is when you you make a statement,
like, I put the money in my in
in the in in my pocket. I put
the food in the fridge.
You just make a statement.
I'm coming to the masjid tonight.
So this is a statement.
So this is a statement.
If you end
up putting the money not in your pockets,
you put you put the money in the
drawer, you put the food
in the living room, not in the fridge.
If you end up not coming to the
masjid tonight, this is called love. So Allah
subhanahu wa ta'ala will not hold you accountable
because your intention was to come, but you
didn't do it.
So therefore, you're not accountable. You don't have
to fast for 3 days or to feed
10 poor people and so on and so
forth.
But if you do something intentionally,
say, for example, I promise you I'm coming
to the masjid tonight or I will lie,
I'm coming to the masjid tonight. And in
your heart,
you intend not to come. So you make
up your mind. You have the intention
not to do something, then you make an
oath or you promise to do something. Then
in this case, you have to make up
for your oath by,
feeding 10 poor people
or clothing them
as Allah says in Surah Al Maida. Or
if you don't have the financial ability to
feed or to close them, then in this
case you can fast for only, 3 days.
But you start with feeding first,
not with the 3 days.
So this is the case.
Also,
if you
promise
to do something haram. Like, say for example,
some of the brothers, yeah, they come to
the masjid or some of the sisters
in Ramadan or something in Jummah,
and,
some kids make noise
or they see something they don't like. So
what they do, wallahi, I'm not coming to
this masjid again,
or I will never visit my sister again.
Right? Wallahi, I will never give zakah or
sadaqa.
Like you swear not to do something
which is an obligation. Well, it is not,
this is not something by your choice. If
you feel like praying or coming to the
masjid, well, it is not up to you.
So you don't make an oath
about something like this. So if you make
an oath not to come to the masjid
again or not to pray again and so
on and so forth, then you have to
break your oath and you have to feed.
So if you make an oath not to
do something, which is far or you make
an oath to do something haram,
like I'm gonna kill this guy.
People bother you. Right?
Kids make noise. Wallahi, I'm gonna break this
kid's neck or I'm gonna shoot this guy
in the head. Wallahi. So you make an
oath. Right?
Or wallahi, I will never talk to my
sister again until I die because of the
difference on
over inheritance and this happens all the time.
So in either way in either case, you
have to make up for your oath and
you have to break your oath. The prophet
says, if you make an oath to do
something wrong,
then do what is right and make up
for your oath.
So this is the,
the thing in this case.
Sometimes you make an oath
to do something permissible.
Another, for example,
I say, for example,
my mother, your mother
will bug you when you get married and
your dad will do the same thing. You
know?
You have to call your son.
Right?
You have to. So you tell your dad.
Okay.
You got it. I will name my son
Abu Zaid.
Or I will call my daughter Khadija Khalas.
Just after my mother, after my sister.
Then
when the child is born and this happens
like, 95% of the time. You have something
in your mind.
When you see the child right there,
he he comes down with his or her
name.
Most of the time you have plans, you
make a list, you shortlist
the names, like, you shortlist them to 10
names out of the 100 names you had.
You're googling names and what this name means
or this name doesn't have a meaning or
and all that stuff, then you end up
calling something else. So if you make a
promise or a a vow,
never
to do something permissible,
which is naming your child after someone
or wearing a suit and tie for the
wedding, then you end up wearing a jalabiya
or abaya.
Or instead of calling your son Mohammed or
Ibrahim, you end up calling them, rifat or
something completely different. Do you have to make
up for your oath? It's not an oath,
actually. It's a promise. In this case, you
don't have to do anything because this is
something permissible. It's a matter of choice. It's
up to you to call him Mohammed or
Atris or Ibrahim. That's your choice. It's up
to you. Right? So in this case, you
don't have to do anything. Right?
So this is the case. The
the oath. So if you say something unintentionally,
then you don't have to do anything. But
if you say something, if you make an
oath and you do something intentionally, you promise
to do something, then you change it and
you, you promise and so on and so
forth. In this case, you make up for
your oath.
Last time we spoke about Yusuf alaihi salaam
and how he was sold for very cheap.
The rama say either his brother sold him
because they wanted to get rid of him
before somebody finds out, or the people who
found found him in the well, they just
wanted to sell him before somebody else knows,
and they will come to share the money
with them. They just sold it for very
cheap. So the say,
if something is sold for very cheap,
you can buy it. Like, say, for example,
as we said last time,
if someone is leaving the country
and they are selling their van, it is
worth 10,000. They're selling it for 3 or
4.
You can buy it because you didn't pressure
them. You You didn't take advantage of their
difficulty to,
to pressure them to sell it for very
cheap. No. They this is what they offered.
Right? So you just buy it for whatever
they offered.
So in this case, there's nothing haram. But
you know that someone is going to,
for a surgery or someone is leaving the
country, they have to sell it, and you
take advantage of them. And you know that
if if you don't do the surgery for
your mother, she will die. You have to
sell me the the van.
I will give you 2,000. I know it's
worth 10, but your mom your mom or
the van?
Okay. My mom.
2,000.
No. You are taking advantage of them. Or
if you don't leave the country today or
actually after 2, 3 days, they will put
you in jail. You know, the guy is
in a difficult situation.
You know, your van or you will be
in jail.
You twist their arm so you can reduce
the price, and you take advantage of their
situation. This is not acceptable. But if this
is what they offer, then in this case,
you can buy it, inshallah.
Tonight, inshallah, we'll go through aya from 21
to 24.
And the aya talk about the journey of
Yusuf, Alaihi Salam, in Egypt. Can anyone read
the ayaat and Alavi?
Anyone?
Volunteers?
Can't see. Can't see?
Okay. So maybe I'll do it tonight.
Then we'll get someone to do the English.
English?
Maturity,
he gave him wisdom and knowledge.
Thus, to re reward the wrong good doers.
And the lady in whose house he lived
tried to seduce her. She locked the doors
firmly and
said, come to me. He replied, God is
my refuge.
God is my refuge. It is not
right to betray.
My master who has taken good care of
me, indeed,
the wrongdoers never succeed.
You
like the translation?
Easy? Yeah. Imagine any difficult words?
So the first ayah 21,
the man from Egypt who bought him. Well,
the ayah doesn't say that
the Egyptian who bought him said.
Why? Because the man was not an Egyptian.
The man was not an Egyptian. Right? So
Allah Subhanahu Wa Ta'ala uses the words very
precisely in the Quran.
When Allah Subhanahu Wa Ta'ala refers to the
man by the name Asamiri,
He was from Samara
in Palestine or Greater Syria. So Allah subhanahu
wa ta'ala called him, you know, Samiri because
he was from that area.
Allah subhanahu wa ta'ala could have called the
Al Aziz the Egyptian, but he was not
Egyptian.
At that time, Egypt was ruled
by Alixeus.
It was a group of people who came
from Asia, and they invaded Egypt, and they
pushed the,
the the pharaohs
to upper Egypt in the south.
So
the north was ruled by Hixus,
and they stayed in Egypt for centuries.
So that was during the time of Yusuf
alaihi salam. And as we will see,
this is why Yusuf alaihi salam was established
in the land Because
these
they didn't trust the Egyptians to run the
country. Right? So they always welcomed foreigners.
So therefore, when Yusuf alaihis salam came, they
trusted him because he was a foreigner
like them, and he would be loyal to
them. Not an Egyptian. Right?
And now you will see the difference between
the treatment
of Yusuf alaihis salam and later his family.
The king gave them a lot of land
and animals and stuff, and they became rich.
In Egypt, they were treated nicely
because they were foreigners like themselves.
But when you look at the treatment of
Musa alaihis salam and his people, how they
were abused and they made slaves. And that
was a long time after Yusuf alaihis salam.
Why?
Why? Because
later the Egyptians in the south,
they took over the north.
They kicked out the Hyksus.
Now the Egyptians, the real ones, became the
rulers of the
whole of Egypt.
They found the Bani Israel there
who were or had good relations with the
Hyksus,
so they treated them as traitors.
So this is why they turned them into
slaves and they started to abuse them at
the time of Musa or before him. Right?
Because the was
closely associated with the the
invaders of Egypt.
So this is the reason,
the different treatment between the time of Yusuf
and his family and
tribe when they came to Egypt and the
treatment of Bani Israel at the time of
Musa. This is why you see the difference
in the treatment.
So the man from Egypt,
his wife,
her title was
they have a difference of
opinion on her name, but this doesn't matter
because Allah subhanahu wa ta'ala doesn't mention her
name in the story. The names are not
important.
And as we said before, because she did
something wrong, Allah subhanahu wa ta'ala didn't want
to mention her name. Anyway,
she was the niece of the king.
So she was the niece of the king.
So she was from a noble family from
the Hyksus, and her husband was also from
the Hyksus.
So he bought Yusuf alaihis salaam,
and they say he paid a lot of
money to buy him
because he felt that Yusuf alaihi was salam
was intelligent and he was smart and he
can use him for something.
So he asked his wife,
take good care of him.
Maybe she understood what he said.
Take good care of him. Maybe we he
can be useful to us
like he can do business for us. He
can supervise
the workers for us, or maybe we can
adopt him as a son. So adoption was
acceptable
at the time,
and,
we'll get into this in a minute.
The first thing is,
and maybe some more element for us. For
us, that is,
quick wittedness
that you look at something, you know what
it is. You look at someone, you know
who this person is,
without knowing anything about them. You don't have
to Google them. But just looking at someone's
face, looking at their features, looking at their
whatever,
You know this person.
So this size is called Filasif.
The prophet sallallahuasalaihi wasalam had this ability.
When you looked at someone, he knew if
this person was good or was bad. A
lot of the Sahaba, they knew the same
thing.
It is reported that at the time of
Alib Nabita,
a man came and he was talking to
the Sahaba.
That man didn't see the prophet Sahaba. Right?
He came after the time of the prophet
Sahaba, but he was Muslim. So he came
and he said to the Sahaba, and the
story is mentioned by Ibn Tayeb.
So the man said,
or I believe in the something I don't
see. So the man said basically I love
fitna.
I hid the truth.
I have something on earth that Allah doesn't
have.
And I believe
and I testify to what I didn't see.
So some of the Sahaba were not happy
about what he said because they they feel
like he was saying something haram or something.
So Alib Nabi Talib said,
even in the some narrations, they say that
Omar Ibn Khattab was the Khalifa at the
time, and he told the guards to put
him in jail because
Zindik, he said something haram.
So Ali ibn Abi Talib said,
well, he didn't say anything wrong. He says,
I love fitna.
Allah subhanahu wa ta'ala says in the Quran,
Your children,
your wealth is fitna. So he loves children
and he loves money.
So there's nothing wrong. And he says he
hates the truth
and
it is said in the Quran,
death is the truth,
and he hates the truth. He he doesn't
want to die.
There's nothing wrong with this. Everyone wants to
live. Right?
And he says he has on earth something
that Allah doesn't have in the heavens.
He has a wife and children and Allah
doesn't have a wife or children.
Right?
And he says, I believe the hood and
the Nasar.
Right?
Right?
So Ali ibn Abi Talib said, well,
in the Quran,
Allah says in the Quran that they would
say,
the Nasara,
they they don't stand on anything.
Their faith is not based on anything. And
the Nasara say the same thing about they
who would. They said in Nasara, they
are not they don't have something to stand
on. Right? In terms of faith and believes
and stuff. And he believes them.
And he says,
I believe and I testify
to what I never saw.
And, you know, in fact, when you go
to the court, you can't be a witness
until unless you see something. You can't just
go shayid basham shahag. Like, you go, you
testify, you didn't see anything. This is not
acceptable.
So Alib Nabi Talib says,
he testifies that Muhammad Sallallahu Alaihi wa sasulullah
and he never saw him. Right?
Allah Subhanahu Wa Ta'ala gives wisdom to whoever
he wants. So he's saying basically that Alim
Nabitaib
was gifted in this way. This is called
Firasa.
They say that in Imam Shafi'i, Khasa Ma'arufa.
Imam Shafi'i was in the Haram,
and there was another scholar with him. Most
likely Mohammed ibn Abdul Hassan.
So they saw a man coming inside the
Haram.
So a shag, I said this man is
Najjar. This man is a carpenter.
The other one said no, this man is
had that a blacksmith.
So they disagreed.
So they went up to the man and
they asked him, what do you do for
a living?
Had that.
I used to be a carpenter and now
I'm a blacksmith.
By just looking at the person,
they they knew who he was. Although they
didn't know the person, but they, you know,
they just they know. And it it is
something in them.
If you look at Surat Al Qasa is
the story of the 2 daughters of Shai.
Some saying he was the prophet. Some saying
he was not the prophet. It was a
different Shai.
Most likely it was not Shai the prophet.
It was a a good man by the
name of Shai.
She said the Abbotis Tajir.
She said about Musa, hire him in the
higher administrative how you'll I mean the best
man you can hire is the strong
and the honest
because he lifted the stone all by himself.
So he was strong
and honest and virtuous because he,
when she started to walk, it was a
windy day. He didn't want to look at
her. So he said, okay, I'm gonna walk
in the front and you give me directions.
So so I felt that,
she loved him because he was strong and
he was honest and
a good person. So he felt like she
had interest in him. So I said, okay,
I'm gonna hire you. Would you please marry
my daughter? And they say in the taxi
he got married
to the one who walked with him to
the house. This is what they say.
Adoption. We spoke about this before. Adoption is
not permissible in Islam.
If we mean by Tabani sponsorship, like you're
gonna sponsor some orphans
back home or even if you can't host
them in your house, there's no problem. As
long as
they keep the last names.
If if you, sponsor
a boy,
your daughters don't don't sit in front of
him like this without hijab and your wife
because he is not a member of the
family. Right?
You sponsor the person, but he's not your
son.
Right?
If you die,
he or she doesn't get a share of
an inheritance, but you can give them from
Masai right
and so on and so forth.
But for adoption,
if you change the last name, you give
them your name, you give them a share
of inheritance.
Your daughter is sitting in front of this
adopted son, like without hijab and your wife.
This is not acceptable in Islam.
So this is the difference between sponsorship and
adoption.
As we said, why
Yusuf alaihi salam was established in the land
and, Banu alaihi were not established.
We say, as as we said in the
beginning, that when use of alaihi salam came
to Egypt, Egypt was ruled by the Hixus
who were themselves foreigners.
So this is why they trusted use of
alaihi salam as a foreigner like themselves.
They defeated the Egyptians. They pushed themselves.
So at the time or before the time
of Musa,
so use of alaih salam, his family, they
were treated nicely and everything. But at the
time of Musa or before him,
the Hixus were defeated. They were kicked out
of Egypt.
And now the values, they were treated as
the traitors. They were helping the Hixus and
the invaders and so on and so forth.
And they were abused.
There's a lot of similarities between the story
of, Yusuf Alaihi Salam and Musa at this
point.
You will see in the story
that the wife of Firaoun,
she
said,
don't kill him. We can,
he can be useful to us or we
can adopt him as a son.
In the story of use of alaihis salam,
the the Aziz said to his wife, take
good care of him. Maybe he can be
useful to us or we can adopt him
as a son.
Both of them lived in the palace.
And,
it says at some point
and then the story of Musa, it says,
well, I'm gonna.
It says when this person reached maturity,
and he became old enough
in the story of Musa, but it doesn't
talk about the age and the story of
use of, we gave them wisdom,
and
knowledge. And this is how we
honor
the good doers.
They say that Yusuf alaihis salam, he became
a prophet when he was 12 years old,
when he was in the well. Right? Lidarik
Allah subhanahu ta'ala doesn't say
wastawa.
So he was old. He was 40 years
old. Musa alayhi salaam when he became a
prophet. But in the story of Yusuf alayhi
salaam, he was a child
when he received revelation or Ilham or Wahi.
If you look at the story of Musa
and Yusuf alaihi salam, Allah subhanahu wa ta'ala
says,
The best translation,
God's will
always prevails. Whatever Allah subhanahu wa ta'ala wants
to happen, this is what will happen.
Yeah. And if you look at the story
of Yusuf, his brothers, they tried their best
to keep them away from his father.
They tried to kill him and all and
all that stuff. He lived long enough. He
became the king,
and his father came and they lived together.
Right?
In the store of Musa,
Farahun was killing all the boys, except for
the only one that he wanted actually to
kill. Right? He wanted to get rid of
him. He ended up being brought up under
his care, in his palace, under the same
roof.
The only child that he wanted to kill
was the only child
who lived with him in the palace. Right?
So you see, like,
say, for example, if
the police Yani, this is what they do
when they come, they bring, like, 10 cars
to bust you, like, back home.
So there is a good brother,
and the only place he can hide from
the police when they come to attack him
was to hide in the police car.
Then when they started to leave, he jumps
out of the police car and he goes.
He just goes somewhere else.
You see how it works? Whatever
Allah subhanahu wa ta'ala wills, this is what
will happen. There's nothing you can do.
Aya, 21,
22.
Some of the Alama, they call this Surah
Surah Al Muhsinil.
It talks about Yusuf Alaihi Salam. Allah Subhanahu
Wa Ta'ala calls him Muslim because he had
a sand with Allah subhanahu wa ta'ala.
You know the difference between Muslim were Mu'umin,
Muslim. Hassan is the highest
form of Islam.
Like a Muslim is someone who prays, who
gives the car, who goes for the Hajj.
He does things physically.
Right?
If you look at them, you can tell
this is Muslim. But a moment is someone
who is
has a man in their hearts. So it
has something to do with the sincerity.
Right?
So a man is the higher level.
Ihsan is the highest level of Islam.
So
and the prophet says you can reach this
level if you feel like Allah subhanahu wa
ta'ala is always there when you are doing
something. Like, say for example, you're working,
you're at work.
You know this, like, you're working,
your boss is not there, you're playing cards,
you're playing games, you're watching World Cup.
Your boss comes, oh, you start to work
like,
you work hard.
Right? So you do the same thing. If
you feel the presence of Allah subhanahu wa
ta'ala all the time, then you will always
do your best, and you you feel the
presence of Allah subhanahu wa ta'ala. So this
is something that happened with Yusuf alaihi salaam.
He had Ihsan.
Even Hafta, the criminals
in jail,
Even the people with him in the jail,
they say, would you please give us the
interpretation of our dreams?
Because we see you as a Muslim, as
a good door. Why they say because,
he was always sharing his food with everyone,
and if someone felt sick, he would take
care of them,
will give them food
and he will stay up all night taking
care of them. So they called him Mursin
in this case. So he had their son
with the people. He had their son with
Allah subhanahu wa ta'ala.
The quality of Mursinul.
In number 23,
the lady,
in whose house he was,
she started to bust the moves.
We know that from the story, she was
older than him. Right?
She was married. She was older. Say, for
example, she was, like, in her thirties, and
he was 18
19 in in that
vicinity.
So she started to seduce him. The Arabic
word which is used is Rawa that
Rawa that too is not something that is
done once or twice. This is something that
is done repeatedly.
Like she
She didn't ask him once. She was asking
him repeatedly
day and night.
See, one day
she said, that's it.
She locked the doors,
and, of course, she was dressed up like
whatever
she was doing all these moves. And, of
course,
I'm sure she started by doing something
minor. Like, you know,
leaning down,
the quality of clothes,
speak speaking in a very effeminate
way.
Right? Maybe she can attract his attention.
Right?
She doesn't come to this point
until she did something else before. Right?
So I've been