Zia Sheikh – Tafseer of Surah Yusuf Ayah 110 onwards 3272017
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AI: Transcript ©
I seek refuge with Allah from the accursed
Satan, in the name of Allah, the Most
Gracious, the Most Merciful.
Until when the Messengers are dismayed and think
that they have been lied to, Our victory
has come to them.
So We save whom We will, and Our
punishment will not be reversed for the criminal
people.
There was in their stories a lesson for
those of understanding.
It was not a narration that was invented,
but it confirmed what was before it.
And it connected everything, and it was a
guidance and a mercy for a people who
believe.
And it was a guidance and a mercy
for a people who believe.
In the last lesson, we talked about the
Anbiya A.S. And how Allah sent various
Prophets A.S. to their nations.
And we discussed in detail the fact that
they were men.
And when you say men, it excludes women
and it excludes Malaika.
And the fact is that they were human
beings that were sent to guide mankind.
And they were sent for a specific amount
of time.
And they tried to guide their people.
Now today's ayah, it talks about the conclusion
of the Anbiya A.S.'s messages.
How did they conclude?
How did they finish?
On some occasions, the people accepted the message
of the Prophet A.S. And they basically
got success.
And the remainder, they were punished.
But for the most part, there was a
limited amount of time, a specific amount of
time, in which the Anbiya A.S. invited
people.
For example, in the case of Nuh A
.S., he invited people for 950 years continuously.
And after 950 years, he realized that there
is nobody going to accept Islam more than
the people that have already accepted.
Also, Allah SWT told him that the people
that have already accepted Islam, they are not
going to increase more than that.
And then after that, he made a dua
against his people, which resulted in the punishment.
So this is basically what this ayah, the
first ayah is talking about.
حَتَّىٰ إِذَا اسْتَيْعَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا
جَاءَهُمْ نَسْرُنَا So much so that when the
prophets became despondent, استيعس is from the word
يأس.
يأس means to lose hope.
So when the Prophets A.S., they lost
hope and they realized أَنَّهُمْ قَدْ كُذِبُوا that
they were denied.
Meaning they were denied to such a degree
that nobody in their people is accepting Islam
anymore.
جَاءَهُمْ نَسْرُنَا Our help came to them.
Our help came to them in the form
of punishing the people that denied the message
of the prophets And saving those people that
accepted the message of the prophets.
Just like for example in the case of
Nuh A.S. The people that accepted they
were saved on the ship or the Ark
that Nuh A.S. built.
And you know, this was the case with
all the rest of the Anbiya A.S.
Allah says وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ
And our Baas, our punishment was not returned
from the criminal people.
Meaning the people that were committing the crime
of rejecting the message of the prophet.
When the punishment came to them, then it
was too late.
It was too late for Tawbah, it was
too late for them to become Muslim.
And only and only punishment came to them.
In the case of, for example, Fir'aun.
Musa A.S. invited him for so many
years.
And he tried to guide him.
But he was arrogant, continued to claim that
he was God himself.
Wanted people to worship him instead of Allah
S.W.T. And finally as he was
drowning, he said أَمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا
I forget the ayah now.
It's in the 11th Juz.
But he said that I have Iman in
the God of Bani Israel.
Allah S.W.T. said أَلْأَنْ وَقَدْ أَعْصَيْتَ
قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ Now you have Iman
and before this you are disobeying Allah S
.W.T. And you are from the corrupt
people.
So this was the case with all of
the people to whom Anbiya A.S. came.
That at the end, maybe they try to
accept Islam.
But once that punishment came, then it was
too late.
وَلَا يُرَضُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ Meaning our
Baas, our punishment was not returned from the
criminal people.
Meaning that they were not saved.
Finally in the last ayah, Allah S.W
.T. makes a conclusion.
And specifically because the surah at the beginning
Allah S.W.T. described the surah as
أَحْسَنُ الْقَصَصِ The best of the stories.
And Allah says in a general form that
these stories of the Anbiya A.S. Were
not simply stories so that people could enjoy
them as stories.
Rather each and every story or each and
every incident, each and every event, It had
an Ibrah, it had a lesson for all
of humanity.
And we are concluding the surah of Yusuf.
And in it we had so many lessons.
The issue of how far jealousy can take
a person.
It can even drive a person to kill
or try to kill even his blood brother.
How evil can come in so many forms
and humans can be tested in so many
ways.
Like Yusuf A.S. was tested.
He was tested through slavery.
He was tested through the hardships that he
went through.
He was tested through prison.
He was tested through the evil of women
that tried to seduce him.
But finally when he passed all of those
tests Allah S.W.T. gave him success.
In this world and obviously in the hereafter.
So the stories of the Anbiya A.S.
that are mentioned throughout the Quran, The story
of Musa A.S. The story of Shu
'aib A.S. The story of Lut A
.S. And the story of Hud A.S.
And the people of Aad.
All of these stories, they have lessons for
us.
For example, Shu'aib A.S. was sent
to people who were engaged in business.
And in the engagement of their business, they
used to cheat people.
Shu'aib A.S. told them that this
is not right.
Do not do that.
Don't cheat people.
You are businessmen, you are traders.
But you need to be honest in your
trade.
When they rejected and they separated themselves, They
separated religion from their business.
You know, like many people do nowadays.
They may come to the Masjid five times
a day.
Or, you know, be very generous in their
contributions to the Masjid.
But they feel that the business that they
do outside the Masjid Is separate to what
goes on inside the Masjid.
And this is very far from what Allah
SWT wants us to understand.
And the Prophet A.S. made us understand.
That the business and whatever we do in
our whole lives Is supposed to be dictated
by the command of Allah SWT And the
Sunnah of our beloved Prophet S.A.W.
It has to be done with honesty, integrity,
without any cheating.
And without any kind of dealing in interest
and so on.
So, this was the lesson we learned from
the people of Shu'aib is That business
has to be done honestly.
And that is even part of our religion.
What we learn from the people of Aad
to whom Hud A.S. was sent.
They used to be very proud of their
strength.
And they used to say, Who is more
powerful and more strong than us?
Allah SWT declared, Did they not see that
Allah SWT who created them, He was much
more powerful and much more stronger than them.
And Allah SWT sent a wind to them.
Seven nights and eight days, this wind blew.
And they were lying like broken palm trees.
This was how Allah destroyed them.
So, the lesson we learned from this story
is our power, our might.
Our power, our might that we think is
so great.
It is nothing in comparison to the power
of the one above.
And we need to humble ourselves before Allah
SWT and worship only and only him.
But they were arrogant.
So, Allah SWT destroyed them.
They were arrogant because of their strength that
they perceived to be unbeatable.
Then we have the people of Lut A
.S. Very common problem that we are facing
in this day and age.
This day and age of fitan and trials
and tribulations.
This issue of increased homosexuality.
And the acceptance of that from many circles,
even from amongst Muslim circles.
This is a sin.
It has been highlighted as a sin in
all previous scriptures.
And we understand it to be a sin.
When these people follow their base desires, their
carnal desires.
And they disobeyed Allah SWT in that, Allah
SWT destroyed them.
So, the lesson we learned from this is
that our desires have to be fulfilled within
the confines of Sharia.
And how Allah SWT allows us to fulfill
our needs.
Then we have the story of the people
of Thamud.
They used to excel in building huge palaces
and mansions and carving them out of rocks.
Again, they were proud of this.
And Salih A.S. told them to obey
Allah SWT.
And they remained in their arrogance and disobedience.
So much so that they said, show us
a miracle.
A miracle was shown to them in the
form of a she-camel that came out
of the rock.
Salih A.S. told them to take care
of the she-camel, not to disturb it.
Instead, they killed it.
And then the punishment of Allah SWT came
down upon them.
The lesson we learned from that story is
that irrespective of how powerful and how strong
and how masterful we become in the things
that we do.
For example, it's very common in so many
Muslim countries nowadays.
The issue of building huge buildings and skyscrapers
and competing with each other in doing these
things.
And there is nothing wrong with that as
long as the main focus and the purpose
of our existence is not forgotten, which is
the obedience of Allah SWT.
And as long as that is implemented, then
a person is successful.
So time and again, these stories came.
Stories were mentioned and these stories were not
simply for us to enjoy as a story.
Rather, we need to learn lessons from it.
So Allah SWT says, Indeed, in their stories,
there was a lesson.
For the people of understanding.
The word Al-Baab, it is the plural
of Lubb.
And Lubb refers to the fruit of something.
The fruit of something which is surrounded by
the peel.
And basically the fruit of a person and
the very existence of a person is in
his brain and his understanding, his intellect.
So that's why Allah SWT refers to the
people of intellect as Ulul Al-Baab.
So indeed, in their stories, the stories of
the Anbiya' Alimu Salatu Wasalam, there is a
lesson for the people of understanding.
This was not an innovative thing.
There are people nowadays amongst the so-called
liberal Christians and Jews that say that these
stories that we find in the Bible, they
didn't really happen.
The great flood of Nuh Alayhi Salatu Wasalam
didn't really happen.
These were just stories that were invented and
fabricated with a moral lesson to be learned
from them.
Allah SWT says no.
These were not fabricated things.
These were not fabricated stories that were mentioned.
In fact, these were a confirmation of what
came before.
Meaning the stories that we read in the
Quran are a confirmation of the stories that
came in previous scriptures, in the Torah, in
the Injil.
Whatever was mentioned there from these stories, the
Quran confirms it.
And this Quran, it is a tafsil and
a detail for everything.
What does that mean, tafsil for everything?
It means that Allah SWT, He has given
us details.
If we are to look for them, look
for those details and go into the fine
points of the tafsir of the Quran, we'll
find so many treasures.
So many points that we can learn a
lesson from.
For example, there is a verse in the
Quran, That's one verse in the Quran.
And in another verse, Allah SWT says, Do
not kill your children for fear of poverty,
in one verse.
And in another verse, do not kill your
children because of poverty.
So in one situation, a person is killing
his child because he's afraid that he might
become poor.
He's not poor, but he's afraid that he
might become poor.
And in another situation, a person is killing
his child because he is already poor.
So one word in the middle is different.
In two different places in the Quran.
So two different meanings, two different connotations.
The word sabr is mentioned so many places
in the Quran.
And Allah SWT, he mentions in one place,
for example, Have sabr upon the problems or
trials and tribulations that occur to you.
So asabak, here, it refers to those kinds
of sabr in which a person is punished
by somebody or hurt by somebody.
And he can take revenge legally through the
court system.
But Allah SWT says, have sabr.
And in another place, Allah SWT uses the
word sabr on its own.
So that is the type of sabr that
happens, for example, to a person who by
himself, he became sick.
And because of his sickness, Allah SWT is
telling him to have sabr.
So even the connotation of sabr in different
places, it is different.
Again, when we look at the wording, we
would understand the difference between the two.
So there is detail in the Quran.
There's a story that is kind of interesting.
And again, it's a person came to Imam
Ahmad bin Hanbal, rahimahullah, and said that you
claim or the Quran claims that it is
tafsila kulli shay.
It has details for everything.
So here's a piece of bread.
Here's a piece of bread.
Can you tell me how many approximately grains
of barley were used to bake this bread?
So Imam Ahmad, he called the baker in
the locality and asked him, and the baker
responded to the question that approximately two cups
of flour, which was, you know, which had
X amount of grains of barley.
So this is how much was used.
So the person said, well, this answer was
not in the Quran.
You called the baker and he gave you
the answer.
So Imam Ahmad said that doesn't the Quran
say, Fas'alu ahla dhikri in kuntum la
ta'alamun, ask the people of knowledge if
you don't know.
So again, this is what the Quran instructs
us.
So the answer is found in the Quran.
So tafsila kulli shay, that means that Allah
subhanahu wa ta'ala has detailed everything, but
obviously sometimes we have to look externally to
find the tafsila of that and to find
the detail of that.
And Allah says, it goes on to say,
This Quran is also a guidance.
What is the definition of guidance?
Guidance, it is al-wiqayah min al-sharri
niman lam yaqa' fi.
It is to save the person from falling
into evil who has not yet fallen into
it.
That's one type of guidance.
And a person is basically, he reads the
Quran and he takes preventative measures to prevent
himself from falling into disobedience and falling into
evil.
And then there are obviously people who have
fallen into sin, who have fallen into disobedience.
So also the Quran is, It is a
cure for those people who have fallen into
sin.
So this is what the definition of huda
guidance is.
It is for everyone, people who are not
yet in sin, to prevent them as a
preventative measure and those people that are in
sin, to take them out of it.
And even to take them out from the
bigger sins, like kufr and shirk.
And it is a mercy, for those people
that have iman.
And obviously iman, conviction, faith in the book
will result in a mercy.
Obviously, if we believe in it, then we'll
have the mercy from Allah subhanahu wa ta
'ala.
If we do not have the full conviction
of the book, if we do not have
full belief in the book of Allah subhanahu
wa ta'ala, then how can we attain
the mercy of Allah subhanahu wa ta'ala?
So with that inshallah, we finish the tafseer
of surah yusuf.
I pray that Allah subhanahu wa ta'ala
gives us tawfiq to understand and practice what
is being said in here.