Zia Sheikh – Tafseer of Surah Yusuf Ayah 36 onwards

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The transcript discusses the importance of practicing proper mind and behavior in practicing the proper mind and behavior. It emphasizes the importance of practicing the proper mind and behavior, as practicing will be crucial for practicing true knowledge. The speakers also discuss the importance of practicing the proper mind and behavior, and the use of "has" in the name of God. The transcript concludes with a discussion of practicing the proper mind and behavior, emphasizing the importance of practicing it for practicing true knowledge.

AI: Summary ©

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			I seek refuge with Allah from the accursed
		
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			Satan.
		
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			In the name of Allah, Most Gracious, Most
		
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			Merciful.
		
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			And two young men entered the prison with
		
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			him.
		
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			One of them said, I see that I
		
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			am drinking wine.
		
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			And the other said, I see that I
		
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			am carrying over my head a bread that
		
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			the birds eat from.
		
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			Tell us what it means.
		
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			We see that you are of the doers
		
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			of good.
		
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			He said, There will not come to you
		
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			food to be provided for except that I
		
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			inform you of its interpretation before it comes
		
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			to you.
		
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			That is from what my Lord has taught
		
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			me.
		
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			Indeed, I have left the religion of a
		
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			people who do not believe in Allah, and
		
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			they are disbelievers in the Hereafter.
		
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			And I have followed the religion of my
		
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			fathers, Abraham, Isaac, and Jacob.
		
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			It is not for us to associate anything
		
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			with Allah.
		
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			That is from the decree of Allah upon
		
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			us and upon the people.
		
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			But most of the people are not grateful.
		
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			O companions of the prison, are lords divided?
		
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			Is it better, or is Allah the One,
		
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			the Omnipotent?
		
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			What you worship besides Him are but names
		
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			that you and your fathers have named.
		
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			Allah has not sent down any authority therewith.
		
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			The judgment is only for Allah.
		
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			He has commanded that you worship none but
		
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			Him.
		
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			That is the right religion.
		
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			But most of the people do not know.
		
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			So we are inshallah starting Surah Yusuf, ayah
		
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			number 36.
		
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			And in the last lesson, at the end
		
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			of the last lesson, we heard that Yusuf
		
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			alayhi salatu wa salam ultimately was imprisoned for
		
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			his own protection, and because of the problems
		
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			that his handsomeness, his beauty was causing society,
		
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			and the fact that he was again and
		
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			again being put to trial, the people of
		
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			the time thought that the best thing to
		
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			do was to isolate him, and that's why
		
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			they put him in prison.
		
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			So this is where the story starts today.
		
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			And while he was in prison, two men
		
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			came to him, and they said that we've
		
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			had dreams, and we want you to interpret
		
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			those dreams.
		
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			So ayah number 36 is where that starts
		
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			off.
		
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			So Allah subhanahu wa ta'ala says, وَدَخَلَ
		
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			مَعَهُ السِّجْنَ فَتَيَانِ Two young men also entered
		
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			the prison with him, and according to certain
		
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			riwayat, Suddhi says that the reason that these
		
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			two were in prison was because they were
		
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			suspected of trying to poison the king.
		
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			So because of that suspicion and that accusation
		
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			against them, they both had been put into
		
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			prison.
		
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			So they said to Yusuf a.s. that
		
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			one of them said, إِنِّي أَرَانِي أَعْصِرُ خَمْرًا
		
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			I see myself that I am squeezing wine.
		
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			Squeezing wine means that I am squeezing grapes
		
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			which will ultimately be turned into wine.
		
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			So this was the first dream.
		
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			According to some Mufasireen, they say that the
		
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			people of Amman, meaning the people of Jordan,
		
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			they actually call inab, meaning grapes, خَمْرًا.
		
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			So the fact that Allah subhanahu wa ta
		
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			'ala used this word, that he was squeezing
		
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			wine according to the terminology or the dialect
		
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			of Amman, it would be correct to say
		
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			that he was, the translation is that he
		
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			was squeezing grapes.
		
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			Otherwise in normal terminology in Arabic, when you
		
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			say خَمْرًا it means alcohol or wine.
		
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			So if you take it from that perspective,
		
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			it means that he was squeezing grapes that
		
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			would ultimately be turned into wine.
		
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			So he sees this in his dream and
		
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			he tells Yusuf a.s. that this is
		
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			my dream, that I am squeezing these grapes
		
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			to be turned into wine.
		
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			وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا
		
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			تَأْكُلُ الطَّيُّمِينَ The other one, he said that
		
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			I am seeing in a dream that I
		
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			have bread that I am carrying on top
		
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			of my head and birds are pecking at
		
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			that bread.
		
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			نَبِّئْنَا بِالتَّأْوِيلِ Interpret this dream for us.
		
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			Interpret these dreams for us.
		
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			إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ Indeed, we regard you
		
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			as a person who is from the مُحْسِنِين,
		
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			the people that bestow favours.
		
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			So the word مُحْسِنِين is being used here
		
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			and the fact that they regard him as
		
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			a person who is good and who has
		
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			good attributes and the fact that this إحسان
		
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			is something that everybody recognises.
		
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			Whether a person is a criminal, bad person,
		
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			he's in jail, murderer, but if a person
		
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			does إحسان towards somebody, he will recognise and
		
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			appreciate that إحسان, he will recognise and appreciate
		
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			that good.
		
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			So even though these people were criminals or
		
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			accused criminals, they were in prison but they
		
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			saw the good that was in Yusuf a
		
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			.s. They recognised it and they appreciated it.
		
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			So this is something we learn from the
		
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			verse that Allah uses the word مُحْسِنِين.
		
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			Indeed, we regard you as from the people
		
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			that do إحسان.
		
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			There is one opinion that these two, they
		
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			had not actually seen any dream, but they
		
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			wanted to simply test Yusuf a.s. just
		
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			by giving him, making up a story and
		
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			fabricating a dream and asking him to interpret
		
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			it.
		
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			So this is again one opinion.
		
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			While we are on the subject of dreams,
		
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			there are three types of dreams that a
		
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			person gets and not every dream has a
		
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			meaning.
		
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			Many people, they think that they have a
		
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			dream and they take it very very seriously
		
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			that I saw something in my dream and
		
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			it must have a meaning and I need
		
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			to ask somebody about it and they go
		
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			around asking the interpretation of dreams.
		
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			So dreams can be of three different kinds.
		
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			One is a dream that is related to
		
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			one's own psychology.
		
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			So a person, for example, he is having
		
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			a hard time at work and the manager
		
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			is giving him a hard time.
		
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			So he dreams about his manager firing him
		
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			or giving him, overburdening him with work.
		
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			So he has dreams or nightmares, you can
		
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			say, about his manager giving him a hard
		
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			time.
		
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			So this is because this thing is weighing
		
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			on his mind.
		
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			It's something that is, that is something that
		
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			is bothering him.
		
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			So he's thinking about it.
		
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			So he's going to have the same dreams
		
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			while he's sleeping.
		
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			The second type of dream is the dream
		
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			from the Shaitaan and that type of dream
		
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			is a person, for example, he sees nightmares,
		
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			he sees jinns, he sees scary things, he
		
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			sees him murdering other people, he sees erotic
		
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			dreams of the opposite gender and so on.
		
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			So these are the dreams that are from
		
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			the Shaitaan.
		
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			And the third type of dream is a
		
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			message from Allah subhanahu wa ta'ala.
		
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			And that dream, usually it's a very vivid,
		
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			a very clear dream which a person remembers
		
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			when he wakes up and more often than
		
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			not, he is able to work out what
		
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			the message was according to what's going on
		
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			in his life.
		
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			So the Prophet a.s. said that the
		
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			dreams of the Muslims are one-forty-sixth
		
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			of the wahi of Allah subhanahu wa ta
		
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			'ala, meaning the wahi, it finished with the
		
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			Prophet a.s. being the last Prophet.
		
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			There is no more wahi to come.
		
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			But this one sample of wahi still remains
		
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			amongst the humans and that wahi is that
		
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			possibility that a dream may be from Allah
		
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			subhanahu wa ta'ala.
		
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			So this is something to keep in mind.
		
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			Not every dream has a message, not every
		
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			dream is from Allah subhanahu wa ta'ala,
		
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			but usually if that dream is very clear,
		
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			it is vivid and it has a message
		
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			for you, for the most part you'll be
		
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			able to figure out what that message is
		
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			and usually these dreams will occur before Fajr
		
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			time and not after Fajr.
		
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			If it's after Fajr, then usually it should
		
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			not be taken into consideration.
		
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			Before Fajr time is when those dreams with
		
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			meanings will occur.
		
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			So in any case, these people, they came
		
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			and they said, we've had these dreams, whether
		
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			they fabricated the dreams or not, there are
		
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			two opinions about that.
		
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			So then Yusuf a.s. said, قَالَ لَا
		
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			يَأْتِكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَعْوِيلِهِ قَبْلَ
		
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			أَن يَأْتِيَكُمَا So Yusuf a.s. he didn't
		
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			just tell them the dream, he didn't tell
		
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			them the meaning of the dream straight away.
		
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			He thought this is a good opportunity to
		
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			give them da'wah and call them towards
		
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			Islam.
		
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			So they already have become close to me
		
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			and I should not let them go and
		
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			let them continue in the shirk and the
		
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			kufr that they're in.
		
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			I need to avail of this opportunity and
		
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			make sure that the fact that they appreciate
		
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			my ihsan, they appreciate my manners, they should
		
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			understand why I have these manners and why
		
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			I do this good.
		
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			It's not simply because I'm a good human
		
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			being, but because this is something that is
		
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			part of my teaching.
		
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			The fact that I am a prophet from
		
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			Allah s.w.t. and I have a
		
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			message for them.
		
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			So he decided that he will not only
		
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			give them the interpretation of the dream, but
		
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			also he would give them the message of
		
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			tawheed and the message of Islam.
		
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			And he wanted them to get a further
		
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			proof that he's not just a regular human
		
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			being.
		
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			When a person interprets a dream, it could
		
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			be right, it could be wrong.
		
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			By chance, it could have been correct.
		
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			Any person can interpret a dream and it
		
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			could possibly become true.
		
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			But he decided to show these people that
		
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			it's not just an art of interpreting dreams
		
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			that I have.
		
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			I'm also given specific knowledge that is from
		
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			Allah s.w.t. And he said to
		
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			them that I will tell you the food
		
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			that you're about to eat and the food
		
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			that you're about to be served today by
		
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			the prison guards, the food that you're going
		
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			to be given, I'm going to tell you
		
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			about it.
		
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			So this fortified within them, strengthened within them,
		
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			the belief that Yusuf a.s. is not
		
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			just any person, he's not a normal person,
		
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			he is a very special person, so he
		
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			must be connected to Allah s.w.t.
		
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			So he said, قَالَ لَا يَأْتِكُمَا طَعَامٌ تُرْزَقَانِهِ
		
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			إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا He said
		
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			that whenever any type of food is about
		
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			to be given to you, I will be
		
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			able to tell you about it before it
		
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			comes to you.
		
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			So to strengthen their belief in him that
		
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			he's not a normal person.
		
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			ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي So he didn't take
		
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			that power to himself.
		
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			He didn't say that I have superpowers or
		
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			anything like that.
		
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			He said this is what my Lord has
		
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			taught me.
		
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			So that Lord that taught me, that means
		
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			that I want you to follow the same
		
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			Lord.
		
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			I have that connection with Allah s.w
		
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			.t. and I want you to have that
		
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			same connection with Allah s.w.t. إِنِّي
		
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			تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ
		
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			وَهُمْ كَافِرُونَ I have left the way of
		
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			the people that did not have iman in
		
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			Allah s.w.t. and they denied the
		
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			Akhira and they were denying and disbelieving in
		
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			the Akhira and the hereafter.
		
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			وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ So the question is
		
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			that Yusuf a.s. he's born in a
		
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			household of prophets, right?
		
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			Yaqub a.s. is his father and he's
		
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			a prophet.
		
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			He's born in that household.
		
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			So how is he saying that I have
		
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			left such a people that had no iman
		
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			in Allah s.w.t. and they are
		
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			denying the hereafter.
		
00:13:25 --> 00:13:26
			Why did he say that?
		
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			So what it means is that I didn't
		
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			adopt any type of kufr or shirk at
		
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			all.
		
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			So not adopting it means that I have
		
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			left it.
		
00:13:38 --> 00:13:40
			Not adopting it means that I have left
		
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			kufr and shirk.
		
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			I have not made it part of my
		
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			life.
		
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			So that means I've left it and it's
		
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			not something that I've even touched in my
		
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			life.
		
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			So إِنِّي تَرَبْتُ I have left the way
		
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			of a people that have no iman in
		
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			Allah and they deny the existence of the
		
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			hereafter.
		
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			وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبُ And I
		
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			followed the way of my forefathers Ibrahim, Ishaq
		
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			and Yaqub in that order, right?
		
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			Yaqub a.s. was the son of Ishaq
		
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			a.s. Ishaq a.s. was the son
		
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			of Ibrahim a.s. and Yusuf a.s.
		
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			is the son of Yaqub a.s. So
		
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			once the Prophet a.s. was asked مَنْ
		
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			أَكْرَمُ النَّاسِ So at the end of the
		
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			hadith he said يُسُفْ إِبْنُ نَبِيِ اللَّهِ إِبْنُ
		
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			خَلِيلِ اللَّهِ Yusuf is a prophet.
		
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			He is the son of a prophet of
		
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			Allah.
		
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			He is the son of a prophet of
		
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			Allah and he is the son of Khalilullah
		
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			Ibrahim a.s. meaning four generations of prophets
		
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			in this family tree.
		
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			So the fact that he said that I've
		
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			left people in the previous ayah it means
		
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			that I didn't adopt any type of shirk
		
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			in my life.
		
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			Not that he was a disbeliever and then
		
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			he came back to Islam.
		
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			Not that.
		
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			He has never touched any type of shirk
		
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			in his life.
		
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			That is what is meant.
		
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			So he says that I followed the way
		
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			of my forefathers Ibrahim a.s., Ishaq a
		
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			.s. and Yaqub a.s. مَا كَانَ لَنَا
		
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			أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ And there was
		
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			no chance that any one of us could
		
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			make shirk with Allah s.w.t. And
		
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			this again strengthens what I just said earlier
		
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			that we didn't commit shirk at all.
		
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			We didn't touch shirk at all.
		
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			None of us committed shirk.
		
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			ذَٰلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ
		
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			أَكْثَرُ النَّاسِ لَا يَشْكُرُونَ This is the fadl
		
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			and the blessing of Allah s.w.t.
		
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			upon the people, upon us and upon the
		
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			people but most people are not grateful.
		
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			So why did Allah s.w.t. use
		
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			the word وَلَكِنَّ أَكْثَرُ النَّاسِ لَا يَشْكُرُونَ Because
		
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			the fact that Allah s.w.t. sent
		
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			prophets time and again to guide humanity and
		
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			to guide them to the truth to guide
		
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			them to the straight path.
		
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			This is the biggest reason that we should
		
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			be grateful to Allah s.w.t. He
		
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			didn't just leave us to find our own
		
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			way.
		
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			The people that were left to find their
		
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			own way they, many of them started worshipping
		
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			the sun.
		
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			Many started worshipping the moon.
		
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			Many started worshipping fire.
		
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			And many started worshipping idols.
		
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			And then Allah s.w.t. He sent
		
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			the Prophets s.w.t. to guide them
		
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			and tell them that what they're doing is
		
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			wrong.
		
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			So the fact that Allah s.w.t.
		
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			kept on sending prophets this is the biggest
		
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			reason why we should be grateful.
		
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			So that's why Yusuf a.s. says that
		
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			this, the fact that Anbiya Ali s.a
		
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			.w. came this is the big fadl of
		
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			Allah s.w.t. upon us and upon
		
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			the people.
		
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			But most people they are not grateful for
		
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			this blessing that was given to them.
		
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			And then he says, and this is now
		
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			after he's fortified this belief in them that
		
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			Yusuf a.s. is not a normal person.
		
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			He has a high status.
		
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			He is, he's coming from a lineage of
		
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			prophets.
		
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			And he's not touched shirk in his life.
		
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			At this point, he starts to give them
		
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			da'wah.
		
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			And starts to invite them towards Islam.
		
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			And for them to leave the shirk that
		
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			they're committing.
		
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			He says to them, يَا صَاحِبَ يَسِجْنُ أَأَرْبَابٌ
		
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			مُتَفَرِّقُونَ خَيْرٌ أَمِنْ لَهُ الْوَاحِدُ الْقَحَارُ O my
		
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			partners of the prison.
		
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			And he says it in such a loving
		
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			way.
		
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			صاحب, صاحب means companion.
		
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			And any person who's a companion of yours
		
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			is called صاحب.
		
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			صاحب السفر صاحب الفصل صاحب المدرسة And even
		
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			your partner, your domestic partner in Arabic is
		
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			known as صاحب.
		
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			So, he used very endearing terms to get
		
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			them close.
		
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			And he said, O my partners of the
		
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			prison.
		
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			O my companions of the prison.
		
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			أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ Different and many many gods.
		
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			Are they better or one supreme powerful god?
		
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			Is that better?
		
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			So this is again, when a person has
		
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			so many things in his mind, so many
		
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			distractions in his mind, he cannot work.
		
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			So, for example, when a person is focused
		
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			on the job at hand, and he's focused
		
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			on one job, he can do that job,
		
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			and he can focus on it, and he
		
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			can do the best job.
		
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			If his manager gives him five or six
		
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			different tasks that have to be completed by
		
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			the end of the day, then his mind
		
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			is confused.
		
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			It's going everywhere.
		
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			The same thing applies to the oneness of
		
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			Allah subhanahu wa ta'ala.
		
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			You know, a person when he believes in
		
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			different gods, he thinks, which god am I
		
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			supposed to talk to now?
		
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			Am I supposed to talk to this god
		
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			or this god or this god or this
		
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			god?
		
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			This confusion, it messes up a person's mind.
		
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			So, better, why not, to worship one supreme
		
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			Allah that you can turn to on every
		
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			single occasion, and he hears you, and you
		
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			talk to him, and you confide in him,
		
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			and that connection is unique and focused.
		
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			So, this is what this ayah means, that
		
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			mutafarriq and different gods and confusing gods, are
		
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			they better or one powerful supreme god?
		
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			In another verse of the Qur'an, Allah
		
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			subhanahu wa ta'ala says, لَوْ كَانَتِهِمَا آلِحْتٌ
		
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			إِلَّا اللَّهُ لَفَسَدَتَ In this world, if there
		
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			was more than one god, then there would
		
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			be corruption on the earth.
		
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			There would be turmoil on the earth.
		
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			Why?
		
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			Because one god says, okay, we need to
		
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			make it rain, the other god says, no,
		
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			we need to make it sunny, and arguments
		
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			would take place between them.
		
00:19:57 --> 00:20:00
			Okay, so this is one point of aqeedah
		
00:20:00 --> 00:20:03
			that we should remember, that if somebody asks
		
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			you the question, okay, what if there were
		
00:20:05 --> 00:20:11
			many gods, and they agreed to do something
		
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			together, and they stayed united.
		
00:20:14 --> 00:20:18
			Okay, if one says, okay, let's make it
		
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			rain today, the other says, okay, let's have
		
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			it rain today, and then one god says,
		
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			okay, let's make it sunny today, and the
		
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			other one agrees, okay, let's make it sunny
		
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			today.
		
00:20:29 --> 00:20:32
			So, the answer to this question is, that
		
00:20:32 --> 00:20:36
			the fact that this second god is agreeing
		
00:20:36 --> 00:20:41
			with the first god, this is not what
		
00:20:41 --> 00:20:42
			a god is about.
		
00:20:42 --> 00:20:46
			A god cannot submit to another god.
		
00:20:46 --> 00:20:49
			The fact that he's submitting is a sign
		
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			of weakness, and weakness cannot be in a
		
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			god.
		
00:20:54 --> 00:20:57
			So, even if they were agreeing with each
		
00:20:57 --> 00:21:01
			other, so still, that cannot be correct, because
		
00:21:01 --> 00:21:04
			one is weak, and the other is strong,
		
00:21:05 --> 00:21:06
			and weakness cannot be part of a god.
		
00:21:07 --> 00:21:10
			So, even with that agreement, that it cannot
		
00:21:10 --> 00:21:13
			be that gods can be more than one.
		
00:21:13 --> 00:21:15
			It can only be one, Allah subhanahu wa
		
00:21:15 --> 00:21:15
			ta'ala.
		
00:21:17 --> 00:21:19
			So, he goes on to say, he continues
		
00:21:19 --> 00:21:22
			his dawah to these people, and says, ما
		
00:21:22 --> 00:21:27
			تعبدون من دونه إلا أسماءاً سميتموها أنتم وأباؤكم
		
00:21:27 --> 00:21:30
			ما أنزل الله بها من سلطان You have
		
00:21:30 --> 00:21:32
			not been worshipping except names.
		
00:21:33 --> 00:21:34
			Just names.
		
00:21:34 --> 00:21:36
			You've just made up names, and you've just
		
00:21:36 --> 00:21:38
			made them up, and you started worshipping them.
		
00:21:39 --> 00:21:41
			Where did these gods come from?
		
00:21:41 --> 00:21:45
			You see these Hindu gods, and you see
		
00:21:45 --> 00:21:46
			one with a monkey head, and one with
		
00:21:46 --> 00:21:49
			an elephant head, where did they come from?
		
00:21:49 --> 00:21:50
			Mythology.
		
00:21:50 --> 00:21:51
			Made up.
		
00:21:51 --> 00:21:52
			Fabricated.
		
00:21:52 --> 00:22:00
			No history, except human invented gods.
		
00:22:01 --> 00:22:03
			And this we can, wherever there's idolatry, wherever
		
00:22:03 --> 00:22:07
			there's shirk, all of these things are fabricated.
		
00:22:07 --> 00:22:10
			So, Yusuf a.s. is saying that, إلا
		
00:22:10 --> 00:22:14
			أسماءاً سميتموها These are names that you have
		
00:22:14 --> 00:22:14
			made up.
		
00:22:15 --> 00:22:16
			You have fabricated them.
		
00:22:16 --> 00:22:20
			أنتم وأباؤكم You and your forefathers did this.
		
00:22:20 --> 00:22:23
			مَا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَان Allah subhanahu
		
00:22:23 --> 00:22:25
			wa ta'ala never sent any type of
		
00:22:25 --> 00:22:27
			proof that these are your gods.
		
00:22:28 --> 00:22:31
			Allah is the one who is your god.
		
00:22:31 --> 00:22:33
			He's the only one worthy of worship.
		
00:22:34 --> 00:22:37
			And in الحُكْمُ إِلَّا لِلَّهِ Allah says that,
		
00:22:38 --> 00:22:41
			the decision and the judgement is only for
		
00:22:41 --> 00:22:41
			Allah subhanahu wa ta'ala.
		
00:22:42 --> 00:22:44
			Not for these gods that you're worshipping other
		
00:22:44 --> 00:22:45
			than Allah subhanahu wa ta'ala.
		
00:22:46 --> 00:22:49
			أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ And He has
		
00:22:49 --> 00:22:52
			commanded that you should not worship anyone except
		
00:22:52 --> 00:22:53
			for Him.
		
00:22:53 --> 00:22:54
			Him and Him alone.
		
00:22:55 --> 00:22:57
			إِيَّاهُ means only Him.
		
00:22:57 --> 00:22:58
			Nobody else.
		
00:22:59 --> 00:23:02
			ذَٰلِكَ الدِّينُ الْقَيِّمُ That is the straight and
		
00:23:02 --> 00:23:03
			the established religion.
		
00:23:04 --> 00:23:05
			That is the straight path.
		
00:23:06 --> 00:23:10
			ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرُ النَّاسِ لَا يَعْلَمُونَ
		
00:23:10 --> 00:23:12
			But most people, they're not aware.
		
00:23:13 --> 00:23:14
			They don't have the knowledge.
		
00:23:14 --> 00:23:18
			And again, the knowledge is what leads to
		
00:23:18 --> 00:23:18
			Tawheed.
		
00:23:19 --> 00:23:21
			True knowledge is what leads to Tawheed.
		
00:23:21 --> 00:23:23
			If a person doesn't have knowledge, that's why
		
00:23:23 --> 00:23:25
			Allah subhanahu wa ta'ala used the word
		
00:23:25 --> 00:23:26
			عِلْم here.
		
00:23:26 --> 00:23:29
			True knowledge makes a person recognize Allah subhanahu
		
00:23:29 --> 00:23:30
			wa ta'ala.
		
00:23:30 --> 00:23:31
			Recognize His oneness.
		
00:23:32 --> 00:23:33
			Recognize Tawheed.
		
00:23:34 --> 00:23:37
			إِنَّمَا يَخْشَى اللَّهَ مِنَ عِبَادِهِ كَالُعُلَمَاءِ The ones
		
00:23:37 --> 00:23:39
			that have the most khashiyah of Allah subhanahu
		
00:23:39 --> 00:23:40
			wa ta'ala are the ones who are
		
00:23:40 --> 00:23:41
			the true ulama.
		
00:23:42 --> 00:23:45
			So Allah says وَلَكِنَّ أَكْثَرُ النَّاسِ لَا يَعْلَمُونَ
		
00:23:45 --> 00:23:47
			Most people, they don't have knowledge.
		
00:23:48 --> 00:23:49
			They don't have knowledge.
		
00:23:49 --> 00:23:52
			Therefore, they don't have true and complete Tawheed.
		
00:23:52 --> 00:23:55
			That's why they worship gods other than Allah
		
00:23:55 --> 00:23:55
			subhanahu wa ta'ala.
		
00:23:56 --> 00:23:57
			With that, we finish.
		
00:23:57 --> 00:23:59
			And then next week, the first ayah will
		
00:23:59 --> 00:24:02
			actually talk about the interpretation of the dreams
		
00:24:02 --> 00:24:03
			of these young men.
		
00:24:03 --> 00:24:05
			InshaAllah, we'll discuss that next week.
		
00:24:05 --> 00:24:06
			I pray that Allah subhanahu wa ta'ala
		
00:24:06 --> 00:24:08
			gives us tawfiq to understand and practice.
		
00:24:08 --> 00:24:09
			Qur'an we said and heard.