Zia Sheikh – Tafseer of Surah Yusuf Ayah 53 onwards

Zia Sheikh
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AI: Summary ©

The speakers discuss the three stages of nails and their associated behavior, highlighting the woman who claims to be a prophet and shows humility and humanity in a transmission. She is at the lowest stage of her nafs and is showing her humanity and humanity. She is at the lowest stage of her political stage and is at the lowest stage of her desire. The importance of following Shaytan's advice and not drinking alcohol is emphasized, along with the challenges of working in a small town and finding a position of pride. The speakers also discuss the benefits of asking for a position and finding a position to be a trainer to ensure success in agricultural crops.

AI: Summary ©

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			I seek refuge in Allah from the accursed
		
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			Satan.
		
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			In the name of Allah, the Most Gracious,
		
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			the Most Merciful.
		
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			And I do not abase myself.
		
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			Indeed, the soul is a commandment for evil
		
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			except that which is merciful to my Lord.
		
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			Indeed, my Lord is Forgiving and Merciful.
		
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			And the king said, Give it to me,
		
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			I will give it exclusively to myself.
		
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			So when he spoke to him, he said,
		
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			Today you are with us a trustee.
		
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			He said, Put me on the treasures of
		
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			the earth.
		
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			Indeed, I am a knowledgable keeper.
		
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			And thus did We establish for Joseph on
		
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			the earth, that he may move about from
		
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			it as he willed.
		
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			We bestow Our mercy upon whomsoever We will,
		
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			and We do not waste the reward of
		
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			the doers of good.
		
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			And the reward of the Hereafter is better
		
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			for those who believe and are ever mindful
		
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			of Allah.
		
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			Joseph had been in prison before and he
		
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			interpreted the dream for the king.
		
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			And after the interpretation, the king said, Bring
		
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			Yusuf to me.
		
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			And Yusuf said, No, I am not going
		
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			to come until my name is cleared.
		
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			And the discussion between Yusuf and the representatives
		
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			of the king and the women that were
		
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			involved, they are all that was discussed last
		
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			week.
		
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			And we finished last week and we actually
		
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			started this first verse.
		
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			وَمَا أُبَلِعُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَتُم بِسُوءٍ إِلَّا
		
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			مَا رَحِمَ رَبِّي And I did talk about
		
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			it briefly.
		
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			But inshallah, I'm going to go into a
		
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			little bit more detail right now.
		
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			Allah subhanahu wa ta'ala says, وَمَا أُبَلِعُ
		
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			نَفْسِي And this, there's a difference of opinion
		
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			as to who is saying this.
		
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			So based upon the opinions, inshallah, we'll translate
		
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			accordingly.
		
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			One opinion is that it was Imra'atul
		
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			Aziz.
		
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			The wife of the Aziz is the one
		
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			who's saying it.
		
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			Now, if it's her that's saying it, so
		
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			basically as a woman, she is saying that
		
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			the nafs, everybody has the nafs and everybody
		
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			has desires.
		
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			And the fact that she succumbed to those
		
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			desires, it's not something that should be taken
		
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			as a fault of hers.
		
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			Because every single person has a nafs that
		
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			continuously orders them to do evil.
		
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			So according to that, the translation will be,
		
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			وَمَا أُبَلِعُ نَفْسِي I'm not saying that my
		
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			nafs is innocent.
		
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			I'm not saying that I'm bari.
		
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			إِنَّ النَّفْسَ لَأَمَّارَتُمْ بِسُوءِ إِلَّا مَا رَحِمَ رَبِّي
		
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			Indeed, the nafs, it is أَمَّارَ بِسُوءِ The
		
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			nafs, it is أَمَّارَ بِسُوءِ meaning it continuously
		
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			orders people to do bad things.
		
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			And inshallah, I'm going to talk a little
		
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			bit about the three stages of nafs in
		
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			a minute.
		
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			So the wife of the Aziz is saying
		
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			that every single person has these desires and
		
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			each one has a nafs that continuously orders
		
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			the person to do bad.
		
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			إِلَّا مَا رَحِمَ رَبِّي Except for whom Allah
		
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			has mercy, otherwise everybody can succumb to those
		
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			desires.
		
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			So I as a human being should not
		
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			be held guilty for slipping up and falling
		
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			for those desires that were in me.
		
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			إِنَّ رَبِّي غَفُورٌ رَحِيمٌ Indeed, my Lord, He
		
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			is غفور, He is forgiving and He is
		
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			merciful.
		
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			So basically she, after saying all of this,
		
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			saying that every person can commit sins, but
		
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			I'm absolutely convinced that my Lord, He is
		
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			غفور رحيم and He can forgive our sins
		
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			because we can make sincere tawbah.
		
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			So this is when the translation is for
		
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			the Imra'atul Aziz.
		
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			If this is Yusuf a.s. saying this,
		
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			then the question is that how is it
		
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			that as a prophet he is referring to
		
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			the desires.
		
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			So Yusuf a.s., according to him, if
		
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			he is saying this, then he is saying
		
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			the same thing.
		
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			وَمَا أُبَرِيُ نَفْسِي I do not say that
		
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			my nafs is not guilty.
		
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			إِنَّ النَّفْسَ لَأَمَّارَةٌ بِسُوءِ إِلَّا مَا رَحِمَ رَبِّي
		
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			The nafs, every single human has it.
		
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			And now Yusuf a.s. despite being a
		
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			prophet, despite being a messenger of Allah s
		
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			.w.t. and despite his status, he is
		
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			humbling himself and bringing himself down to the
		
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			ground and not becoming arrogant because he is
		
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			saying to himself that I am so innocent
		
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			and I saved myself and I didn't fall
		
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			for the desires of the women.
		
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			No, despite the fact that he did save
		
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			himself and he did do all of those
		
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			things, he still wants to show his humbleness
		
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			and say that I as a human being
		
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			could have slipped up but Allah s.w
		
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			.t. is the one that saved me.
		
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			And I as a human being also have
		
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			this nafs that is associated with me, attached
		
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			with me and that nafs could have ordered
		
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			me to do something bad and I could
		
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			have listened to it but Allah s.w
		
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			.t. had mercy on me and therefore Allah
		
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			saved me.
		
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			So as a prophet he is showing his
		
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			humbleness and also he is showing his humanity
		
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			that he is in fact a human being
		
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			and not an angel that he could not
		
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			fall for those sins.
		
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			So both translations basically can fit whether the
		
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			wife of the Aziz Zulaikha is the one
		
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			saying it or Yusuf a.s. saying it,
		
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			both of the translations can be fit accordingly.
		
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			So what is this nafs that Yusuf a
		
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			.s. or Zulaikha is referring to?
		
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			There are three stages of a person's nafs
		
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			and those stages basically a person needs to
		
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			be aware of and this is self-recognition,
		
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			recognition of one's own nafs and where one
		
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			is in terms of submitting himself to that
		
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			nafs or not.
		
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			So this is, I briefly mentioned it last
		
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			week that if a person listens to his
		
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			nafs at all times and listens to his
		
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			desires at all times.
		
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			Basically the nafs says eat this, the person
		
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			says okay I'll eat it.
		
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			The nafs says drink this, okay I'll drink
		
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			it.
		
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			The nafs says go to such and such
		
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			a place where haram is being committed, okay
		
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			I'll do that.
		
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			So this is where a person he does
		
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			not think of the consequences of his committing
		
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			sins that he will do whatever the nafs
		
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			tells him.
		
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			He has no idea of the consequence and
		
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			even if he has an idea he makes
		
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			himself forget and he does not think about
		
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			the consequence and he follows his desires at
		
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			all times.
		
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			Doesn't think about the consequence of this world
		
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			or the consequence of the hereafter.
		
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			This is a person who is at the
		
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			lowest stage and he is at the lowest
		
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			stage of his iman that he basically listens
		
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			to his nafs, whatever the nafs tells him
		
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			to do he does it.
		
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			Then there is another category and this is
		
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			the category where probably most Muslims fall into.
		
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			If anybody has any semblance of iman he
		
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			will fall under the category of having what's
		
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			known as النفس اللوامة.
		
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			What is النفس اللوامة?
		
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			اللوامة is from the word لَامَ يَلُومُ and
		
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			in Urdu we use the word مَلَامَة.
		
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			مَلَامَة and this is from the same root
		
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			letters.
		
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			مَلَامَة means that basically scolding somebody.
		
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			So when a person he falls pray to
		
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			his nafs, he listens to his nafs and
		
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			he commits a sin or he is about
		
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			to commit a sin, the nafs inside him
		
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			because he has some level of iman tells
		
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			him that what you are doing is wrong.
		
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			Another way to describe this نفس اللوامة is
		
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			a conscience or ضمير.
		
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			ضمير is another word which is used.
		
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			In Urdu we say ضمير.
		
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			Okay, that a person has a level of
		
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			conscience that prevents him, either prevents him from
		
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			committing a sin or if he commits a
		
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			sin he feels so guilty that he immediately
		
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			wants to make dawah.
		
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			Why?
		
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			Because the nafs scolds him and tells him
		
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			that what you've done is wrong.
		
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			What you've said is wrong.
		
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			The place that you went to was wrong.
		
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			What you ate was wrong.
		
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			What you drank was wrong.
		
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			What you said to your wife was wrong.
		
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			What you said to your son was wrong.
		
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			What you said to your neighbor was wrong.
		
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			So a person feeling this guilt inside him,
		
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			it's because he has this نفس اللوامة his
		
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			iman, you know, doesn't allow him to continue
		
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			to either commit the sin or doesn't allow
		
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			him to continue until he's made tawbah for
		
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			the sin and if he's wronged somebody he
		
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			will not feel at ease until he has
		
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			asked forgiveness from that person.
		
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			So this is the stage of النفس اللوامة.
		
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			And then there's a stage which is the
		
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			final stage and the best of the stages
		
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			that a person is in so much control
		
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			of his نفس that he knows 100%
		
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			for sure that he is not going to
		
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			commit any type of sin.
		
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			And this is the stage of النفس المطمئنة.
		
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			That a person can have the biggest kind
		
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			of attraction or the biggest kind of incentive.
		
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			For example, a person puts a million dollars
		
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			in front of him and tells him that
		
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			you know, this is stolen property.
		
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			I've stolen it.
		
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			You can take this money and I'm not
		
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			going to tell anybody about it.
		
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			It's yours.
		
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			But his نفس is so at ease that
		
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			he will not even be inclined towards taking
		
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			that money because he knows that it's wrong
		
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			to take that money.
		
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			Or he comes across something very valuable in
		
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			the street and a person with lesser Iman
		
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			would take it and pocket that valuable thing
		
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			but with his نفس المطمئنة he's at complete
		
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			ease and he will take that thing and
		
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			make sure that he finds the owner and
		
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			never have in his mind that he's going
		
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			to pocket that thing and keep it.
		
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			So this is again the stage of نفس
		
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			المطمئنة that we are supposed to strive for.
		
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			Now this is something that we also need
		
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			to keep in mind that a person can
		
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			have a نفس المطمئنة in some things and
		
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			then he can become weak in another thing.
		
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			And I often give this example that, for
		
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			example, a person who drinks alcohol.
		
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			He drinks alcohol and he basically doesn't think
		
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			anything of it.
		
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			He thinks he's at that stage in the
		
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			alcohol of أمارة بسوء.
		
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			His نفس tells him to drink and he
		
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			drinks it.
		
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			And he doesn't even think anything of it.
		
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			He doesn't even feel bad about it.
		
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			But then the same person, if you tell
		
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			him to eat pork, he will never ever
		
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			be inclined towards eating pork.
		
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			In terms of prohibition, they're both prohibited, both
		
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			حرام.
		
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			But how is it then that he can
		
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			drink alcohol but on the other hand he
		
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			cannot eat pork?
		
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			This is a very strange thing.
		
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			So his نفس is in the stage thing
		
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			of alcohol is because he's made a habit
		
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			of it.
		
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			He doesn't feel bad about it.
		
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			And when it comes to the issue of
		
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			pork, it's not something from childhood.
		
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			He's been brought up to think that this
		
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			is something impure, something unclean.
		
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			I cannot eat it.
		
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			And the thought has never even crossed his
		
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			mind that he will actually eat pork one
		
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			day.
		
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			So he just cannot make himself do it.
		
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			So for the issue of pork, he is
		
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			at a stage of نفس المطمئنة.
		
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			But for the alcohol, he's at the lowest
		
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			stage of النفس الأمارة بسوء.
		
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			So basically each and every Muslim should be
		
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			thinking to himself that where am I in
		
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			terms of listening to my نفس and following
		
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			my نفس and following my desire?
		
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			This is a question that we should all
		
00:13:02 --> 00:13:03
			ask ourselves.
		
00:13:05 --> 00:13:07
			And the thing that we tend to do
		
00:13:07 --> 00:13:09
			is we tend to blame the Shaytan for
		
00:13:09 --> 00:13:09
			everything.
		
00:13:09 --> 00:13:13
			And of course the Shaytan, he does what's
		
00:13:13 --> 00:13:16
			called وساوس, whispers in a person's heart.
		
00:13:16 --> 00:13:18
			But the Shaytan can never twist your arm
		
00:13:18 --> 00:13:19
			and make you do something.
		
00:13:20 --> 00:13:20
			Remember that.
		
00:13:21 --> 00:13:25
			The Shaytan, he has no control over you.
		
00:13:25 --> 00:13:27
			He cannot force you to do something.
		
00:13:28 --> 00:13:30
			All the Shaytan can do is put whispers
		
00:13:30 --> 00:13:31
			into your heart.
		
00:13:31 --> 00:13:34
			At the end, it's me and you that
		
00:13:34 --> 00:13:36
			actually does the deed, that commits the sin.
		
00:13:36 --> 00:13:40
			And that's where it comes down to that
		
00:13:40 --> 00:13:41
			understanding of one's own نفس.
		
00:13:42 --> 00:13:45
			That where am I in controlling my نفس?
		
00:13:45 --> 00:13:47
			Where am I in controlling my desire?
		
00:13:48 --> 00:13:49
			Am I just going to succumb to it
		
00:13:49 --> 00:13:51
			and follow it or not?
		
00:13:52 --> 00:13:53
			This is the thing that we need to
		
00:13:53 --> 00:13:53
			keep in mind.
		
00:13:53 --> 00:13:56
			The Shaytan has his influence and has his
		
00:13:56 --> 00:13:58
			whisperings and has his tricks.
		
00:13:59 --> 00:14:01
			But ultimately it is us that commits the
		
00:14:01 --> 00:14:01
			sin.
		
00:14:01 --> 00:14:03
			So anyway, this was a side note about
		
00:14:03 --> 00:14:06
			the issue of نفس and the following of
		
00:14:06 --> 00:14:07
			the نفس.
		
00:14:07 --> 00:14:09
			Now I also mentioned the issue of the
		
00:14:09 --> 00:14:09
			sin.
		
00:14:11 --> 00:14:15
			And I also mentioned that when a person
		
00:14:15 --> 00:14:19
			commits the sin, he forgets the consequence of
		
00:14:19 --> 00:14:19
			that sin.
		
00:14:20 --> 00:14:22
			Or the Shaytan makes him forget the consequence
		
00:14:22 --> 00:14:26
			of the sin and he makes that sin
		
00:14:26 --> 00:14:27
			attractive to him.
		
00:14:28 --> 00:14:29
			So there are two consequences of a sin.
		
00:14:29 --> 00:14:33
			The consequence of this world, the consequence of
		
00:14:33 --> 00:14:33
			the hereafter.
		
00:14:34 --> 00:14:36
			And of course if a person keeps both
		
00:14:36 --> 00:14:39
			things in mind, then he would never succumb
		
00:14:39 --> 00:14:39
			to the sin.
		
00:14:41 --> 00:14:43
			And this is again the hadith of the
		
00:14:43 --> 00:14:43
			Prophet ﷺ.
		
00:14:43 --> 00:14:46
			It's a very beautiful hadith in which the
		
00:14:46 --> 00:14:47
			Prophet ﷺ.
		
00:14:48 --> 00:14:49
			And a very profound hadith.
		
00:14:50 --> 00:14:53
			The Prophet ﷺ said, لا يزن الزن حين
		
00:14:53 --> 00:14:56
			يزن وهو مؤمن When a person he commits
		
00:14:56 --> 00:14:59
			Zina, he doesn't commit Zina while he's in
		
00:14:59 --> 00:15:00
			the state of Iman.
		
00:15:01 --> 00:15:05
			ولا يسرق السارق حين يسرق وهو مؤمن And
		
00:15:05 --> 00:15:09
			when a person he steals something, he is
		
00:15:09 --> 00:15:11
			not stealing while he's in the state of
		
00:15:11 --> 00:15:11
			Iman.
		
00:15:12 --> 00:15:15
			ولا يشرب الخمر حين يشربها وهو مؤمن And
		
00:15:15 --> 00:15:18
			a person doesn't drink alcohol while he's drinking
		
00:15:18 --> 00:15:21
			alcohol while he's in the state of Iman.
		
00:15:21 --> 00:15:22
			What does that mean?
		
00:15:22 --> 00:15:25
			That means that when a person he is
		
00:15:25 --> 00:15:27
			actually committing a sin, the Iman is actually
		
00:15:27 --> 00:15:28
			removed from him.
		
00:15:29 --> 00:15:32
			Because if the Iman stayed within him, then
		
00:15:32 --> 00:15:36
			he would never commit the sin.
		
00:15:36 --> 00:15:37
			He would never drink.
		
00:15:37 --> 00:15:38
			He would never commit Zina.
		
00:15:38 --> 00:15:40
			And he would never steal.
		
00:15:41 --> 00:15:44
			The fact that Iman is removed from him
		
00:15:44 --> 00:15:48
			for that millisecond or for the few minutes
		
00:15:48 --> 00:15:50
			to duration that he's committing the sin, that
		
00:15:50 --> 00:15:53
			is why he's committing the sin.
		
00:15:53 --> 00:15:57
			Otherwise, the Iman of a person cannot allow
		
00:15:57 --> 00:16:00
			for the human, for the bearer of the
		
00:16:00 --> 00:16:02
			Iman to actually commit the sin.
		
00:16:02 --> 00:16:05
			So the Iman is removed momentarily while he
		
00:16:05 --> 00:16:06
			is committing the sin.
		
00:16:07 --> 00:16:11
			The other thing is that the Prophet ﷺ
		
00:16:11 --> 00:16:16
			he said, حُفَّةِ الجَنَّةُ بِالْمَكَارِحِ وَحُفَّةِ النَّارُ بِالشَّهَوَاتِ
		
00:16:17 --> 00:16:20
			The thing is that as believers, we have
		
00:16:20 --> 00:16:23
			to understand that if we want to get
		
00:16:23 --> 00:16:27
			Paradise, then it is surrounded by things that
		
00:16:27 --> 00:16:31
			are sometimes very difficult for us to implement.
		
00:16:32 --> 00:16:34
			Now it's winter, it's not that cold in
		
00:16:34 --> 00:16:36
			Dallas, but still, to wake up in the
		
00:16:36 --> 00:16:40
			morning at Fajr time and then make Wudhu
		
00:16:40 --> 00:16:42
			and then go out in the cold and
		
00:16:42 --> 00:16:45
			even to start the car up and warm
		
00:16:45 --> 00:16:48
			it up and then while it's warming up,
		
00:16:48 --> 00:16:50
			by the time you get to the Masjid,
		
00:16:50 --> 00:16:52
			it's not even warmed up sometimes, to go
		
00:16:52 --> 00:16:55
			to the Masjid in that cold, this is
		
00:16:55 --> 00:16:55
			Makarih.
		
00:16:56 --> 00:17:00
			حُفَّةِ الجَنَّةُ بِالْمَكَارِحِ This is something which is
		
00:17:00 --> 00:17:00
			uncomfortable.
		
00:17:02 --> 00:17:06
			But Jannah is surrounded by these things that
		
00:17:06 --> 00:17:09
			are Makarih, things that are difficult for us
		
00:17:09 --> 00:17:09
			to implement.
		
00:17:10 --> 00:17:14
			And so many things, as Muslims, as believers,
		
00:17:14 --> 00:17:16
			there are so many challenges that we face,
		
00:17:16 --> 00:17:16
			right?
		
00:17:17 --> 00:17:19
			Our own small jihads that we have to
		
00:17:19 --> 00:17:22
			have, taking care of our children, making sure
		
00:17:22 --> 00:17:24
			our children get a good Tarbiyah, a good
		
00:17:24 --> 00:17:27
			education, and making sure that they don't slip
		
00:17:27 --> 00:17:29
			up and have bad company, making sure that
		
00:17:29 --> 00:17:31
			they learn how to pray, they come to
		
00:17:31 --> 00:17:32
			the Masjid.
		
00:17:32 --> 00:17:36
			And so many things that are associated with
		
00:17:36 --> 00:17:39
			being a believer, it's not just one's own
		
00:17:39 --> 00:17:42
			life that one is concerned about, rather there
		
00:17:42 --> 00:17:44
			are so many things that are attached to
		
00:17:44 --> 00:17:47
			a human being that he has to focus
		
00:17:47 --> 00:17:47
			on.
		
00:17:47 --> 00:17:51
			Otherwise a person can say, you know, who
		
00:17:51 --> 00:17:51
			cares?
		
00:17:51 --> 00:17:53
			I mean, why do I need to go
		
00:17:53 --> 00:17:54
			through so many things?
		
00:17:55 --> 00:17:59
			But the reality is that حُفَّةِ الجَنَّةُ بِالْمَكَارِحِ
		
00:17:59 --> 00:18:02
			If a person wants to get Jannah, then
		
00:18:02 --> 00:18:06
			it is surrounded by المَكَارِحِ meaning things that
		
00:18:06 --> 00:18:07
			a person dislikes.
		
00:18:07 --> 00:18:10
			And the hadith goes on to say, وَحُفَّةِ
		
00:18:10 --> 00:18:14
			النَّارُ بِالشَّهَوَاتِ that the hellfire is surrounded by
		
00:18:14 --> 00:18:17
			شَهَوَاتِ If a person just follows his desires,
		
00:18:17 --> 00:18:20
			and just follows what his nafs tells him,
		
00:18:20 --> 00:18:23
			and just has this temporary enjoyment for a
		
00:18:23 --> 00:18:27
			while, the temporary intoxication for a while, and
		
00:18:27 --> 00:18:30
			temporary relationships on one night stands for a
		
00:18:30 --> 00:18:34
			while, then this is all the شَهَوَاتِ he's
		
00:18:34 --> 00:18:37
			enjoying himself in this world, but the reality
		
00:18:37 --> 00:18:41
			is that he is this جَهَنَّةُ the hellfire
		
00:18:41 --> 00:18:44
			is surrounded by these شَهَوَاتِ If you want
		
00:18:44 --> 00:18:45
			to go to the hellfire, and if you
		
00:18:45 --> 00:18:48
			want to get punished, then just follow those
		
00:18:48 --> 00:18:49
			desires.
		
00:18:49 --> 00:18:51
			So this is a very profound hadith, and
		
00:18:51 --> 00:18:54
			a small hadith, but nevertheless it's something to
		
00:18:54 --> 00:18:55
			think about.
		
00:18:57 --> 00:19:03
			Going on, back to the تفسير, the king
		
00:19:03 --> 00:19:07
			again says to his people, وَقَالَ الْمَلِكُ أُطُونِ
		
00:19:07 --> 00:19:12
			بِهِ أَسْتَخْلِصْهُ لِنَفْسِهِ Remember he said, when the
		
00:19:12 --> 00:19:15
			initial interpretation of the dream was given by
		
00:19:15 --> 00:19:18
			Yusuf alayhi salam, the king had said, bring
		
00:19:18 --> 00:19:18
			him to me.
		
00:19:19 --> 00:19:20
			Yusuf alayhi salam refused, he said I'm not
		
00:19:20 --> 00:19:24
			coming, until you clear my name, and I'm
		
00:19:24 --> 00:19:27
			declared innocent, I'm not leaving this place, I'm
		
00:19:27 --> 00:19:28
			staying in prison.
		
00:19:29 --> 00:19:30
			So this was the first time that the
		
00:19:30 --> 00:19:33
			king said, اِطُونِ بِهِ, bring him to me.
		
00:19:34 --> 00:19:36
			Now a second time, the king is saying,
		
00:19:36 --> 00:19:40
			but with more conviction, and he's saying أَسْتَخْلِصْهُ
		
00:19:40 --> 00:19:42
			لِنَفْسِهِ I want to make him purely for
		
00:19:42 --> 00:19:46
			myself, meaning this is such a person, that
		
00:19:46 --> 00:19:49
			I know that I can benefit from, and
		
00:19:49 --> 00:19:51
			he can become one of my advisors, and
		
00:19:51 --> 00:19:55
			I can, my kingdom would become secure, by
		
00:19:55 --> 00:19:57
			having advisors like these around me.
		
00:19:58 --> 00:19:58
			Why?
		
00:19:58 --> 00:20:00
			Because the whole story of Yusuf alayhi salam
		
00:20:00 --> 00:20:02
			is in front of him, the fact that
		
00:20:02 --> 00:20:05
			he remained a pure and a chaste character
		
00:20:05 --> 00:20:09
			in the, while facing all of those difficulties,
		
00:20:10 --> 00:20:14
			and the things that took place with him,
		
00:20:14 --> 00:20:17
			he remained chaste and pure, and chose prison
		
00:20:17 --> 00:20:20
			over falling and succumbing to the desires of
		
00:20:20 --> 00:20:24
			the women, this made the king understand, that
		
00:20:24 --> 00:20:27
			he is a person worthy of keeping, because
		
00:20:27 --> 00:20:27
			he is trustworthy.
		
00:20:28 --> 00:20:31
			And the second thing, he is also knowledgeable,
		
00:20:32 --> 00:20:35
			because when this dream was said to him,
		
00:20:35 --> 00:20:38
			the dream of the seven thin cows, and
		
00:20:38 --> 00:20:40
			the five cows, and the seven ears of
		
00:20:40 --> 00:20:43
			corn, that were mentioned to Yusuf alayhi salam,
		
00:20:44 --> 00:20:46
			he immediately interpreted the dream.
		
00:20:46 --> 00:20:49
			So this is a person, who I should
		
00:20:49 --> 00:20:51
			keep with me, and he should become one
		
00:20:51 --> 00:20:52
			of my advisors.
		
00:20:53 --> 00:20:59
			The king said, bring him to me, I
		
00:20:59 --> 00:21:03
			wish to make him purely for myself, meaning
		
00:21:03 --> 00:21:04
			he is going to be my right hand
		
00:21:04 --> 00:21:05
			man, from right on.
		
00:21:11 --> 00:21:14
			When the king talked to Yusuf alayhi salam,
		
00:21:14 --> 00:21:17
			he told him, that from today, indeed you
		
00:21:17 --> 00:21:20
			are today, close to us.
		
00:21:21 --> 00:21:26
			Makeen meaning, a person of position, Ameen, a
		
00:21:26 --> 00:21:27
			trustworthy person.
		
00:21:27 --> 00:21:30
			The word Makeen, it is actually a very
		
00:21:30 --> 00:21:34
			powerful word, and it is reserved for the
		
00:21:34 --> 00:21:38
			position of Jibreel alayhi salam, next to Allah
		
00:21:38 --> 00:21:39
			subhanahu wa ta'ala.
		
00:21:40 --> 00:21:43
			Allah subhanahu wa ta'ala describes, Jibreel alayhi
		
00:21:43 --> 00:21:49
			salam, Jibreel alayhi salam, he is the powerful
		
00:21:49 --> 00:21:52
			angel, and he is Makeen, meaning he has
		
00:21:52 --> 00:21:54
			a position, with the bearer of the Arsh,
		
00:21:54 --> 00:21:55
			meaning Allah subhanahu wa ta'ala.
		
00:21:56 --> 00:21:59
			So Jibreel alayhi salam is Makeen, so the
		
00:21:59 --> 00:22:01
			same word is used for, the king is
		
00:22:01 --> 00:22:03
			using the same word for Yusuf alayhi salam,
		
00:22:04 --> 00:22:07
			that you are Makeen, you have a position
		
00:22:07 --> 00:22:07
			with me.
		
00:22:07 --> 00:22:11
			And Ameen meaning, you are trustworthy, based upon
		
00:22:11 --> 00:22:13
			the history of Yusuf alayhi salam, and the
		
00:22:13 --> 00:22:16
			whole story of Yusuf alayhi salam, he knows
		
00:22:16 --> 00:22:17
			that he can trust him.
		
00:22:18 --> 00:22:22
			So now Yusuf alayhi salam says, after he
		
00:22:22 --> 00:22:24
			is in front of the king, he says,
		
00:22:26 --> 00:22:30
			Make me responsible for the treasures of the
		
00:22:30 --> 00:22:34
			earth, meaning, make me responsible for the agriculture
		
00:22:34 --> 00:22:35
			and so on.
		
00:22:38 --> 00:22:42
			Indeed I am Hafeel, meaning I am, I
		
00:22:42 --> 00:22:44
			can take care of this position, and I
		
00:22:44 --> 00:22:46
			am knowledgeable about this issue.
		
00:22:47 --> 00:22:49
			So there is one thing that you probably
		
00:22:49 --> 00:22:52
			heard me mention, during the elections right, that
		
00:22:52 --> 00:22:55
			the person should not ask for a position.
		
00:22:56 --> 00:22:59
			And there are many hadith that talk about,
		
00:22:59 --> 00:23:02
			the prophet alayhi salam said, that if a
		
00:23:02 --> 00:23:04
			person asks for a position, the prophet salallahu
		
00:23:04 --> 00:23:05
			alayhi wa sallam never used to give it
		
00:23:05 --> 00:23:06
			to him.
		
00:23:07 --> 00:23:10
			So in this case, how come Yusuf alayhi
		
00:23:10 --> 00:23:12
			salam is actually asking for a position?
		
00:23:13 --> 00:23:15
			So the answer to that question is, that
		
00:23:15 --> 00:23:19
			being a prophet, being a messenger, he knew
		
00:23:19 --> 00:23:22
			from his wisdom, and from what Allah subhanahu
		
00:23:22 --> 00:23:23
			wa ta'ala had put into his heart,
		
00:23:23 --> 00:23:26
			that he was the person who can take
		
00:23:26 --> 00:23:28
			care of the whole situation, that is going
		
00:23:28 --> 00:23:30
			to take place over the next 15 years
		
00:23:30 --> 00:23:30
			or so.
		
00:23:31 --> 00:23:33
			Remember the whole interpretation of the dream, that
		
00:23:33 --> 00:23:35
			7 years you are going to make sure
		
00:23:35 --> 00:23:38
			that you work hard, and you make sure
		
00:23:38 --> 00:23:40
			that you grow the crops, and then you
		
00:23:40 --> 00:23:43
			store them, and then the next 7 years,
		
00:23:43 --> 00:23:44
			there is going to be hardship.
		
00:23:45 --> 00:23:47
			So he knew that he can take care
		
00:23:47 --> 00:23:50
			of this whole situation the best.
		
00:23:50 --> 00:23:54
			And the best example to understand this situation,
		
00:23:54 --> 00:23:56
			is that for example, a plane is flying
		
00:23:56 --> 00:23:58
			in the air, and the pilot has a
		
00:23:58 --> 00:23:59
			heart attack for example.
		
00:24:01 --> 00:24:03
			And there is no other pilot, there is
		
00:24:03 --> 00:24:04
			no co-pilot, maybe it is a single
		
00:24:04 --> 00:24:05
			pilot plane.
		
00:24:06 --> 00:24:08
			So there is nobody to fly the plane.
		
00:24:09 --> 00:24:11
			One person in the back, who is a
		
00:24:11 --> 00:24:13
			passenger, he says, I have flown this plane
		
00:24:13 --> 00:24:16
			before, and I have had training to fly
		
00:24:16 --> 00:24:17
			this plane.
		
00:24:18 --> 00:24:21
			At that point, you don't question that person's
		
00:24:21 --> 00:24:23
			sincerity, and the fact that he wants to
		
00:24:23 --> 00:24:26
			do a good job to save himself, and
		
00:24:26 --> 00:24:27
			the rest of the passengers.
		
00:24:27 --> 00:24:30
			This is not an issue of arrogance, and
		
00:24:30 --> 00:24:35
			an issue of wanting the position, solely for
		
00:24:35 --> 00:24:37
			the sake of the position, or so that
		
00:24:37 --> 00:24:39
			somebody can call me a pilot, or the
		
00:24:39 --> 00:24:40
			captain of the plane.
		
00:24:40 --> 00:24:43
			This is really and sincerely, to save the
		
00:24:43 --> 00:24:44
			plane and the passengers.
		
00:24:45 --> 00:24:49
			So this position was such, that the whole
		
00:24:49 --> 00:24:53
			of Egypt was to, if it was to
		
00:24:53 --> 00:24:55
			be saved, a person had to be at
		
00:24:55 --> 00:24:58
			the helm, who knew what he was doing.
		
00:24:58 --> 00:25:01
			So that's why Yusuf A.S., he presented
		
00:25:01 --> 00:25:02
			himself for this position.
		
00:25:03 --> 00:25:05
			Otherwise, yes, the rule is, that if somebody
		
00:25:05 --> 00:25:07
			asks for a position, you do not give
		
00:25:07 --> 00:25:09
			the position, and it's not encouraged in Islam
		
00:25:09 --> 00:25:10
			to do that.
		
00:25:11 --> 00:25:13
			And also, keep in mind, there are two
		
00:25:13 --> 00:25:16
			benefits of him asking for the position.
		
00:25:16 --> 00:25:18
			First of all, he is capable of running
		
00:25:18 --> 00:25:21
			the position, and by asking for the position,
		
00:25:21 --> 00:25:24
			and being given the position, he is preventing
		
00:25:24 --> 00:25:27
			somebody else, who is not capable of doing
		
00:25:27 --> 00:25:28
			it, and he can mess up the whole
		
00:25:28 --> 00:25:29
			situation.
		
00:25:29 --> 00:25:32
			So, he is actually preventing that from happening,
		
00:25:32 --> 00:25:37
			and preventing this incapable person, to do this,
		
00:25:38 --> 00:25:40
			to fulfill this responsibility.
		
00:25:41 --> 00:25:43
			So now, according to the Farsi, how did
		
00:25:43 --> 00:25:45
			Yusuf A.S. fulfill this responsibility?
		
00:25:47 --> 00:25:50
			It is mentioned that, of course, for the
		
00:25:50 --> 00:25:54
			seven years, they did their best in terms
		
00:25:54 --> 00:25:57
			of harvesting, and gathering, and putting all the
		
00:25:57 --> 00:26:00
			crops together, storing them, and then over the
		
00:26:00 --> 00:26:02
			next seven years, what did they do?
		
00:26:03 --> 00:26:08
			Whenever anybody came to ask for grain, Yusuf
		
00:26:08 --> 00:26:11
			A.S. took money from them, gold, silver,
		
00:26:12 --> 00:26:15
			diamonds, anything that they could, Yusuf A.S.
		
00:26:15 --> 00:26:19
			took the money, and the diamonds and so
		
00:26:19 --> 00:26:20
			on from them.
		
00:26:21 --> 00:26:23
			And if they did not have these things,
		
00:26:23 --> 00:26:26
			then Yusuf A.S. used to take one
		
00:26:26 --> 00:26:29
			of the sons, the older sons, and use
		
00:26:29 --> 00:26:30
			him in the employment of the government.
		
00:26:32 --> 00:26:33
			Now, the question was, why did he do
		
00:26:33 --> 00:26:34
			that?
		
00:26:34 --> 00:26:37
			So, after the seven years had passed, and
		
00:26:37 --> 00:26:41
			the austerity measures had been implemented, and the
		
00:26:41 --> 00:26:44
			people survived after seven years, and the crops
		
00:26:44 --> 00:26:48
			started coming again, after actually 14 years, seven
		
00:26:48 --> 00:26:51
			years of good crops, seven years of difficulty,
		
00:26:52 --> 00:26:54
			and then after that, ease again.
		
00:26:54 --> 00:26:58
			So, after the seven years of difficulty were
		
00:26:58 --> 00:27:01
			over, Yusuf A.S. called everybody back, and
		
00:27:01 --> 00:27:02
			gave them back the money that they had
		
00:27:02 --> 00:27:04
			given to Yusuf.
		
00:27:05 --> 00:27:07
			So, the thing was, why did he do
		
00:27:07 --> 00:27:07
			that?
		
00:27:08 --> 00:27:10
			The answer to that question was, that if
		
00:27:10 --> 00:27:14
			a person is being given something free, from
		
00:27:14 --> 00:27:16
			the government, then he takes advantage of it.
		
00:27:17 --> 00:27:18
			He wants more and more, right?
		
00:27:19 --> 00:27:22
			But, because they were paying for it, then
		
00:27:22 --> 00:27:25
			they will take only what they need, and
		
00:27:25 --> 00:27:31
			then, basically, they would obviously cherish and value
		
00:27:31 --> 00:27:32
			whatever they had purchased.
		
00:27:32 --> 00:27:33
			It wasn't a freebie.
		
00:27:34 --> 00:27:37
			So, they took whatever they needed, and then
		
00:27:37 --> 00:27:39
			after seven years, basically, they got the money
		
00:27:39 --> 00:27:42
			back, and that way, Yusuf A.S. controlled
		
00:27:42 --> 00:27:45
			the flow of the grain, and the distribution
		
00:27:45 --> 00:27:47
			of the grain that had been stored for
		
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			seven years, and this was his wisdom, that
		
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			he used to make sure that everything stayed
		
00:27:54 --> 00:27:54
			under control.
		
00:27:56 --> 00:27:58
			With that, inshallah, we'll finish, and we will
		
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			continue with this next week.
		
00:28:02 --> 00:28:06
			The final ayah was, قال جعلني على خزائن
		
00:28:06 --> 00:28:09
			الأرض Yusuf A.S. said, make me responsible
		
00:28:09 --> 00:28:11
			for the treasures of the earth, make me
		
00:28:11 --> 00:28:17
			the agricultural minister, indeed, I am a guardian,
		
00:28:17 --> 00:28:19
			indeed, I'll take care of the responsibility, and
		
00:28:19 --> 00:28:23
			I am knowledgeable enough to take care of
		
00:28:23 --> 00:28:23
			this position.
		
00:28:24 --> 00:28:25
			I pray that Allah SWT gives us tawfiq,
		
00:28:26 --> 00:28:27
			to understand and practice what has been said
		
00:28:27 --> 00:28:28
			and done.