Zia Sheikh – Tafseer of Surah Yusuf Ayah 56 onwards

Zia Sheikh
AI: Summary ©
The speakers discuss the importance of Allah's actions in shaping society, including his use of words to describe his position and the concept of "immediate" in opposition to evil behavior. They also touch on the topic of the reward of the hereafter and the impact of drought on the area. The hosts discuss a plan to convince a father to bring his brother back to his family and use his own sister's help to achieve success. The transcript describes a situation where a member of a family is pressured to do something, but the family refuses and refuses to do it. The situation is seen as a result of lack of provision and costs, stress on the family, and poor behavior.
AI: Transcript ©
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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 thus did We establish Joseph on the

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earth, that he may dwell therein wherever he

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willed.

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We give Our mercy to 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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And there came the brothers of Joseph, and

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they entered upon him, and he recognized them,

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and they denied him.

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And when he had prepared them for their

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preparation, he said, Bring me a brother for

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you from your father.

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Do you not see that I give full

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measure, and I am the best of those

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who give full measure?

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And if you do not bring him to

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me, I have no measure for you, nor

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will you approach me.

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They said, We will take away from him

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his father, and we will do.

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And he said to his two sons, Put

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their goods in their sails, that they may

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know them when they return to their families,

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that they may return.

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And when they returned to their father, they

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said, O our father!

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O our father!

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Our goods are forbidden to us, so send

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with us our brother.

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We will take care of him, and we

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will be mindful of him.

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He said, Do I trust you with him

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except as I trusted you with his brother

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before?

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But Allah is the best of keepers, and

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He is the most Merciful of the merciful.

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Tafseer of Surah Yusuf, and today inshallah we

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are starting from ayah number 56.

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In the last session, we learned that Yusuf

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a.s. was given the responsibility of taking

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care of the agricultural resources, and he became

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basically the minister of agriculture.

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So after this, Allah describes what kind of

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position he held in that society.

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Allah says, وَكَذَلِكَ مَكَّنَّ لِيُوسُفَ فِي الْأَرْضِ And

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this is how we gave Yusuf a.s.

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a position on the earth.

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Meaning that from where he was, he became

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a slave, a prisoner, and then he came

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into the household of the Aziz or a

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governor, and then after that, after spending time

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in prison, he ultimately got this huge position

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within the government where he was honoured and

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he was respected.

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يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ He used to be

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able to go in this land wherever he

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wanted.

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Meaning as a guest and as the minister,

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he was able to go wherever he wanted.

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So there's an indication here that as the

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minister, there were places around the country which

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were his refuge where he could go and

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houses were specially built for him and for

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other ministers so that they could benefit from

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those households and those lodgings wherever they went.

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And on the face of it, it might

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seem that, you know, this is an excess

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thing, excessive thing that a person has houses

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everywhere.

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But if you look at it from a

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different perspective, those houses, they have employees, they

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have people taking care of the gardens and

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the building, the structure and the rest of

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it.

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So from perspective, if you look at it,

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it's actually helping the community at large.

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So from that perspective, if you look at

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it, this is not actually an excess.

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We think of it from that perspective.

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It's not an issue of arrogance or excessiveness

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or some wasting of money.

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Rather, it's an opportunity to give people more

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and more jobs.

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After that, Allah SWT says, نُصِيبُ بِرَحْمَتِنَا مِنْ

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نَشَاءُ We give or we target with our

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rahma, with our mercy, whoever we want.

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So here again, the word rahma is being

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used to denote position, to denote power, to

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denote wealth.

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So these things can be a mercy for

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a person if used in the right way.

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Throughout the Quran, Allah SWT uses the word

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fadl, for example, for wealth.

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So fadl means blessing.

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But at the same time, we know that

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that same wealth, if it is used incorrectly,

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then that is not a blessing.

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The blessing, the wealth is only a blessing

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when it is attained in a halal way,

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it is earned in a halal way, it

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is used for halal things, and the right

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of that wealth is fulfilled, meaning the zakat

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is given for that wealth, the poor are

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taken care of, and then and only then

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does that wealth become a source of fadl

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and a blessing for the person.

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And this also means that a person who

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has that wealth, he can utilize that wealth

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for his own needs, for his necessities, and

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for his lodging, for his housing, for his

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clothing, for his car, for spending on his

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family.

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So the wealth that Allah SWT gives, it

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is usable for a person's own needs and

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necessities.

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Islam is not about becoming monks and becoming

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hermits and living in caves.

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This is what Islam teaches, Allah SWT and

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Islam, the deen, teaches a balance with what

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we are given.

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There is no extremism from any aspect.

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So Allah says, we give or we target

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our mercy to whomever we want, وَلَا نُضِيعُ

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أَجْرَ الْمُحْسِنِينَ and we do not waste the

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reward of the people that do good.

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Al-Muhsin, Al-Ihsan, refers to a person

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who goes above and beyond his responsibility.

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So, for example, a person who gives the

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Zakat, he gives his 2%, a percentage, 2

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.5% of his savings into charity.

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This is an obligation, every single person must

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give it.

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But anything that a person does above and

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beyond that, this is Ihsan, this is good.

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A person does good, you respond with the

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same type of good, this is basically tit

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-for-tat.

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This is just responding back with an equivalent

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thing that is being done to you.

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But above and beyond what is done to

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you, this is Ihsan.

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And the best form of Ihsan, somebody does

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bad to you and you respond with good.

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This is the best form of Ihsan.

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So, Allah SWT said, نُضِيعُ أَجْرَ الْمُحْسِنِينَ We

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do not waste the reward of the Muhsineen,

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the people that do Ihsan.

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And obviously Yusuf A.S., he did the

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most Ihsan for his community, for his followers,

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for his subordinates.

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He was always looking after them and he

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did not take advantage of his position like

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many leaders and kings and presidents do by

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taking advantage of their position and usurping the

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wealth of the people and depriving the people

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of the wealth that is rightfully theirs.

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This is not what Yusuf A.S. did.

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He did his fair share and on top

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of that he did Ihsan.

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So therefore Allah SWT refers to him as

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Muhsin.

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The next Ayah, Allah SWT says, وَلَا أَجْرُ

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الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ And indeed

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the reward of the hereafter is better for

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those people that have Iman and they have

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Taqwa.

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So we see again the word Khayr is

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being used.

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Now remember Khayr can be used in two

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different contexts.

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The word Khayr can be used, it means,

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in a translation, it means better.

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So it can be used in a context

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that something is good and then something else

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is better than that.

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So this is one aspect of Khayr.

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But then there is another aspect of Khayr

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which is in opposition to Sharr, evil.

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Evil is Sharr.

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فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَى وَمَنْ يَعْمَلْ

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مِثْقَالَ ذَرَّةٍ شَرًّا يَرَى Khayr, Sharr, these are

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opposites.

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Khayr and Sharr, good and evil.

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But here the context is something, like we've

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just mentioned, the worldly life, the blessings that

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Allah SWT gives you in this worldly life,

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and the position and the power that a

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person gets from Allah SWT in this worldly

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life, that is Khayr also.

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But the reward of the Hereafter is better

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than that.

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So one Khayr and something even better than

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that Khayr, this is the context in which

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Allah SWT is mentioning, that despite the things

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that Yusuf A.S. must have got in

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this world, and the position he got, the

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power he got, that is good, that was

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good for him, it was a mercy for

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him.

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The word Rahmah is used in the past

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Ayah.

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But the reward of the Hereafter, خَيْرٌ لِلَّذِينَ

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آمَنُوا It is even better for the people

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that have Iman, وَكَانُوا يَتَّقُونَ and they had

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the Taqwa of Allah SWT.

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So remember that the concept of good that

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a person does in this world for the

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disbelievers is that they get the reward of

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that good in this world.

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And Allah SWT doesn't then owe them anything

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in the Hereafter.

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Whereas the good that a person does, a

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believer does in this world, Allah SWT gives

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it to them in the Hereafter, and possibly

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in this world too.

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It's not guaranteed in this world, but it's

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guaranteed in the Hereafter.

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So in this world Allah SWT can give,

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and sometimes He can deprive, but in the

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Hereafter for sure, those people that did good

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and obeyed Allah SWT, they will get their

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just rewards.

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So this position of Yusuf A.S. continues.

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And the drought that took place 7 years

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later, this was something that affected the whole

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area.

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To a degree that even Palestine, which the

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brothers of Yusuf A.S. were living, or

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Bilad al-Sham as they were called in

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those days, that was affected, and they also

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had to come for assistance to Yusuf A

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.S. Remember in the previous lessons we talked

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about what happened.

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For 7 years Yusuf A.S. instructed people,

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make sure you make Zakah, and you take

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the harvest, use only that what you need,

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the rest you store it, because after these

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7 years we're going to have tough 7

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years of hardship.

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So now in those 7 years of hardship,

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all the stored grain and the food and

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everything that they preserved, that was now being

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distributed, and obviously people in the area where

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the brothers of Yusuf A.S. were, they

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got the news that this is happening in

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Egypt, so they also came to ask for

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assistance, and this is where the next ayah

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starts off.

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The brothers of Yusuf A.S. came, and

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they entered upon him, and he recognized them

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while they were ignorant about him.

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So when they dumped him in the well,

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he was very small, he was young, and

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obviously after he's grown up, and you have

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the masculine features they've changed, and your body

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becomes big, your shoulders become broad, you look

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completely different than you did when you were

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a child.

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However they, when they did what they did,

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they were already quite old, they were already

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adults, so their changes did not take place

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as much as the change that took place

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in Yusuf A.S. So therefore he recognized

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them, but they did not recognize him.

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And they were completely ignorant about him, they

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did not recognize him.

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So obviously a conversation took place between them,

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and they presented their case, that we are

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so many people in our family, we have

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an elderly father, and one of our brothers,

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Binyamin, we left him behind, so that he

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could take care of the father, so we

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also require a share for my father, and

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for our brother Binyamin, because he also is,

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he deserves a share.

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So what Yusuf A.S. used to do,

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depending on the people that came, he used

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to give them a share accordingly.

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So obviously when the brothers said, we also

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have a father, we also have a brother,

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we have this much of a family, we

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need their share too.

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So when he gave them the grain, and

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the things that were prepared for their journey

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back, he told them, when he gave them,

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or when he prepared for them, their jahaz,

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meaning their allocated share, he said to them,

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bring to me your brother from your father.

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So, I'm not sure if I've mentioned this

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before or not, but Yusuf A.S. and

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Binyamin were from one mother, and the other

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brothers were from different mothers.

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But they all shared the same father, Yaqub

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A.S. So he said to them, bring

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me your brother, who's from your same father,

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meaning that he's your brother, half-brother, but

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he's from the same father as you.

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So, Do you not see that I

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give the fair share to everyone, meaning I

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give the complete share for everyone, and I

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am the best of the hosts, meaning I've

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taken care of you, I've welcomed you as

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a guest, and I've made sure that you

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were treated as good guests, so I was

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a good host to you, so this should

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be proof enough for you, that if you

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bring your brother to me, I will give

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him a share also, so that he can

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take it back, so you have more grain,

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and more food, more provisions, so I want

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to see this brother of yours that you

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mentioned, that is from the same father.

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But at the same time, he gave them

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a warning.

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إِنَّمْ تَأْتُونِ بِهِ فَلَا كَيْلَ لَكُمْ عِنْدِي وَلَا

00:15:46 --> 00:15:50

تَقْرَبُونَ If you do not bring him, then

00:15:50 --> 00:15:52

you're not going to get any share for

00:15:52 --> 00:15:54

anyone of you, and you're not going to

00:15:54 --> 00:15:56

even get close to me.

00:15:56 --> 00:16:00

So, he gave them the incentive, which is

00:16:00 --> 00:16:03

called, what they call in diplomacy nowadays, the

00:16:03 --> 00:16:05

carrot and stick approach, right?

00:16:05 --> 00:16:06

This is the diplomacy.

00:16:07 --> 00:16:10

So he used that diplomacy, that if you

00:16:10 --> 00:16:12

bring him, then you get his share also,

00:16:12 --> 00:16:14

if you don't bring him, the stick is

00:16:14 --> 00:16:16

that you're not going to get anything.

00:16:16 --> 00:16:18

None of you are going to get anything.

00:16:19 --> 00:16:23

So, they went back with this thought ringing

00:16:23 --> 00:16:25

in their minds, what should they do?

00:16:25 --> 00:16:29

And they responded back to Yusuf, قَالُوا سَنُرَاوِضُ

00:16:29 --> 00:16:34

عَنْهُ وَأَبَاهُ وَإِنَّا لَفَاعِنُونَ We're going to try

00:16:34 --> 00:16:41

to persuade our father about this, وَإِنَّا لَفَاعِنُونَ

00:16:41 --> 00:16:43

And most certainly we're going to do it,

00:16:45 --> 00:16:47

because the stakes were very high.

00:16:48 --> 00:16:50

If they don't bring him, then they are

00:16:50 --> 00:16:53

deprived of their share, and also the share

00:16:53 --> 00:16:55

of their brother, and if they bring him,

00:16:56 --> 00:16:59

they get a whole camel's load worth of

00:16:59 --> 00:17:01

grain and food, that they can use for

00:17:01 --> 00:17:02

their whole family.

00:17:02 --> 00:17:05

So, they decided they're going to try their

00:17:05 --> 00:17:07

best to try to persuade their father.

00:17:07 --> 00:17:11

And obviously, they know that when they go

00:17:11 --> 00:17:13

back to their father, Yaqub is going to

00:17:13 --> 00:17:17

say exactly what the next verse says, that

00:17:17 --> 00:17:20

I trusted you with Yusuf before, you took

00:17:20 --> 00:17:22

him away from me, and you got rid

00:17:22 --> 00:17:24

of him somewhere, now do you expect me

00:17:24 --> 00:17:26

to trust you with his brother?

00:17:28 --> 00:17:31

So, this is what happens two verses later.

00:17:31 --> 00:17:36

But Yusuf A.S., he actually played more

00:17:36 --> 00:17:36

of a trick with them.

00:17:36 --> 00:17:42

What they came with was camel's loads worth

00:17:42 --> 00:17:47

of goods, to trade in place of the

00:17:47 --> 00:17:48

grain that was given to them.

00:17:49 --> 00:17:52

So, goods, money, or whatever that they brought,

00:17:53 --> 00:17:55

things to barter with, that they were supposed

00:17:55 --> 00:17:58

to give to Yusuf A.S., in exchange

00:17:58 --> 00:17:59

for the grain and the food.

00:18:01 --> 00:18:04

So, what he did, Yusuf A.S., he

00:18:04 --> 00:18:07

took those things that were given to him

00:18:07 --> 00:18:09

for the grain, and he told his servants,

00:18:10 --> 00:18:13

take these things and put them back with

00:18:13 --> 00:18:13

the grain.

00:18:13 --> 00:18:16

When you load the camels with grain, put

00:18:16 --> 00:18:18

back these things that they gave me.

00:18:19 --> 00:18:21

Now, this was more of an incentive, that

00:18:21 --> 00:18:24

when they go back to their father, and

00:18:24 --> 00:18:27

they find that even the goods that they

00:18:27 --> 00:18:30

had given, they were returned, and they got

00:18:30 --> 00:18:31

the grain.

00:18:31 --> 00:18:35

So, this was more of an incentive for

00:18:35 --> 00:18:37

them to come back, and to bring their

00:18:37 --> 00:18:40

brother, because they know for sure, that such

00:18:40 --> 00:18:42

a person who gave them even their own

00:18:42 --> 00:18:44

goods back, he is going to take care

00:18:44 --> 00:18:46

of them, when they come back with their

00:18:46 --> 00:18:46

brother.

00:18:48 --> 00:18:52

وَقَالُوا فِتْيَانِهِ جَعَلُوا بِضَاعَتَهُ فِي رِحَالِهِمْ لَعَلَّهُمْ

00:18:52 --> 00:18:56

يَعْلَمُونَهَا إِذَاً قَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ He

00:18:56 --> 00:19:00

said to his fityan, fityan means young men,

00:19:00 --> 00:19:01

the servants.

00:19:02 --> 00:19:06

جَعَلُوا بِضَاعَتَهُ فِي رِحَالِهِمْ Put their goods back

00:19:06 --> 00:19:11

into the rihal, rihal means the animals that

00:19:11 --> 00:19:13

they came riding in.

00:19:14 --> 00:19:16

لَعَلَّهُمْ يَعْلَمُونَهَا They are going to recognize it,

00:19:17 --> 00:19:19

you know, recognize the goods that they exchanged.

00:19:20 --> 00:19:23

إِذَاً قَلَبُوا إِلَىٰ أَهْلِهِمْ When they go back

00:19:23 --> 00:19:27

to their families, لَعَلَّهُمْ يَرْجِعُونَ And this will

00:19:27 --> 00:19:30

make them come back, maybe they will return.

00:19:30 --> 00:19:33

So this was another trick that Yusuf a

00:19:33 --> 00:19:35

.s. played upon them.

00:19:36 --> 00:19:40

فَلَمَّا رَجَعُوا إِلَىٰ أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعًا

00:19:40 --> 00:19:45

مِنَّا الْكَيْنِ فَأَرُسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ

00:19:45 --> 00:19:49

لَحَافِظُونَ When they returned to their father, they

00:19:49 --> 00:19:53

said, Oh our father, مُنِعًا مِنَّا الْكَيْنِ A

00:19:53 --> 00:19:57

whole load has been, we've been deprived of,

00:19:57 --> 00:20:00

a whole load of provision.

00:20:00 --> 00:20:04

مُنِعًا مِنَّا الْكَيْنِ We were prevented from الْكَيْنِ

00:20:04 --> 00:20:08

الْكَيْنِ means a measurement, a weight, has been

00:20:08 --> 00:20:09

prevented from us.

00:20:09 --> 00:20:13

فَأَرُسِلْ مَعَنَا أَخَانَا Say with us, our brother,

00:20:13 --> 00:20:16

نَكْتَلْ We will get this weight, we will

00:20:16 --> 00:20:17

get this measurement.

00:20:18 --> 00:20:22

وَإِنَّا لَهُ لَحَافِظُونَ And indeed, most certainly, we're

00:20:22 --> 00:20:23

going to take care of him.

00:20:24 --> 00:20:27

There's a lot of stress in this last

00:20:27 --> 00:20:27

statement.

00:20:28 --> 00:20:32

وَإِنَّا Indicates stress.

00:20:33 --> 00:20:36

لَهُ Most certainly, we're going to take care

00:20:36 --> 00:20:37

of him.

00:20:37 --> 00:20:40

This لَهُ is supposed to be at the

00:20:40 --> 00:20:40

end.

00:20:40 --> 00:20:44

وَإِنَّا لَحَافِظُونَ لَهُ But by bringing it forward,

00:20:45 --> 00:20:47

it's putting even more stress.

00:20:47 --> 00:20:51

And the word حافظون, it also لَحافظون لام

00:20:51 --> 00:20:54

is for stress and حافظون is also for

00:20:54 --> 00:20:55

stress.

00:20:55 --> 00:20:57

So a lot of stress in one small

00:20:57 --> 00:20:58

sentence.

00:20:58 --> 00:21:02

وَإِنَّا لَهُ لَحَافِظُونَ Translated it means, most certainly,

00:21:03 --> 00:21:05

we're going to take care of him to

00:21:05 --> 00:21:07

the utmost of our ability.

00:21:07 --> 00:21:08

This is what it means.

00:21:08 --> 00:21:11

So they want to really stress upon this

00:21:11 --> 00:21:13

point that they're going to take care of

00:21:13 --> 00:21:13

him.

00:21:14 --> 00:21:18

قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَىٰ

00:21:18 --> 00:21:22

أَخِيهِ مِنْ قَبْلِ So Yaqub al-Islam, he

00:21:22 --> 00:21:24

said exactly the same thing that they thought

00:21:24 --> 00:21:25

he would say.

00:21:25 --> 00:21:28

Should I trust you with him just like

00:21:28 --> 00:21:31

I trusted you before with his brother?

00:21:35 --> 00:21:39

فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ But at

00:21:39 --> 00:21:42

the end of the sentence, it seemed like

00:21:42 --> 00:21:44

he already made up his mind that there

00:21:44 --> 00:21:47

was no way that he could refuse because

00:21:47 --> 00:21:50

their whole life depended upon sending the brother.

00:21:51 --> 00:21:54

More provisions, more costs, the fact that they

00:21:54 --> 00:21:56

could survive or not on the grains that

00:21:56 --> 00:21:57

were given to them.

00:21:57 --> 00:22:00

So he said at the end, indeed Allah

00:22:00 --> 00:22:02

is the best of the protectors.

00:22:02 --> 00:22:05

وَهُوَ أَرْحَمُ الرَّاحِمِينَ And he is the most

00:22:05 --> 00:22:09

merciful of the people that have mercy.

00:22:09 --> 00:22:10

So he is the most merciful.

00:22:12 --> 00:22:14

And then on top of that, what happened

00:22:14 --> 00:22:20

to emphasize to Yaqub al-Islam that it

00:22:20 --> 00:22:22

was in his best interest to send bin

00:22:22 --> 00:22:28

Yamin وَلَمَّا فَتَحُوا مَتَاعَهُ وَجَدُوا بِضَاعَتَهُمْ رُضَّتْ إِلَيْهِمْ

00:22:28 --> 00:22:31

When they opened their goods, when they opened

00:22:31 --> 00:22:36

their packages and the stuff that they brought

00:22:36 --> 00:22:40

back with them وَجَدُوا بِضَاعَتَهُمْ رُضَّتْ إِلَيْهِمْ They

00:22:40 --> 00:22:43

found that their own goods had been returned

00:22:43 --> 00:22:44

back to them.

00:22:44 --> 00:22:46

Meaning the goods that they had taken to

00:22:46 --> 00:22:48

barter with and to give to Yusuf al

00:22:48 --> 00:22:51

-Islam, they had also been returned.

00:22:53 --> 00:22:56

قَالُوا يَا أَبَانَا مَا نَبْغِيْ They said, oh

00:22:56 --> 00:22:58

our father, what else do we want?

00:23:01 --> 00:23:04

هَٰذِهِ بِضَاعَتُنَا رُضَّتْ إِلَيْنَا These are our goods

00:23:04 --> 00:23:07

that have been returned back to us وَنَمِيرُ

00:23:07 --> 00:23:13

أَهْلَنَا وَنَمِيرُ مَا رَيَمِيرُ It means to bring

00:23:13 --> 00:23:14

provision for the family.

00:23:14 --> 00:23:18

We will bring provision for our family وَنَحْفَظُ

00:23:18 --> 00:23:20

أَخَانَا And we will take care of our

00:23:20 --> 00:23:24

brother وَنَزْدَادُ كَيْلَ بَعِيد And we will get

00:23:24 --> 00:23:28

a whole camel's load of goods extra Okay,

00:23:28 --> 00:23:30

for the share that Bini Amin is supposed

00:23:30 --> 00:23:33

to get, we will get one camel's share

00:23:33 --> 00:23:37

extra ذَٰلِكَ كَيْلٌ يَسِيرٌ This is a very

00:23:37 --> 00:23:40

easy way to get this measurement It's a

00:23:40 --> 00:23:42

very light way to get the measurement Just

00:23:42 --> 00:23:50

send our brother with us قَالَ لَنْ أُرْسِلَهُ

00:23:50 --> 00:23:55

مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ لَتَأْتُنَّنِي بِهِ

00:23:55 --> 00:24:00

إِلَّا أَنْ يُحَاطَ بِكُمْ فَنَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ

00:24:00 --> 00:24:04

اللَّهُ عَلَى مَا نَقُولُ وَكِيمٌ So basically he

00:24:04 --> 00:24:07

had decided and he said to them لَنْ

00:24:07 --> 00:24:09

أُرْسِلَهُ مَعَكُمْ I'm not going to send him

00:24:09 --> 00:24:13

with you until you give me a pledge

00:24:13 --> 00:24:18

مَوْثِقًا مِّنَ اللَّهِ مَوْثِق وثوق It means something

00:24:18 --> 00:24:22

solid وثيقة, it means an agreement So give

00:24:22 --> 00:24:26

me something solid, a solid agreement And this

00:24:26 --> 00:24:29

agreement should be from Allah SWT Meaning an

00:24:29 --> 00:24:33

oath from Allah SWT لَتَأْتُنَّنِي بِهِ Most certainly

00:24:33 --> 00:24:36

you're going to bring him back إِلَّا أَنْ

00:24:36 --> 00:24:39

يُحَاطَ بِكُمْ Except if you are surrounded somehow

00:24:39 --> 00:24:43

And you cannot do it, that's a different

00:24:43 --> 00:24:46

scenario That's a different situation You are forced

00:24:46 --> 00:24:49

into leaving him somewhere Or you're forced into

00:24:49 --> 00:24:53

something else But otherwise I need you to

00:24:53 --> 00:24:55

promise me That you're going to bring him

00:24:55 --> 00:24:59

back فَلَمَّا آتَوْهُ مَوْثِقَهُمْ When they gave him

00:24:59 --> 00:25:04

their promises قَالَ اللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

00:25:04 --> 00:25:07

He said Allah is upon what we are

00:25:07 --> 00:25:10

saying He is the one who I turn

00:25:10 --> 00:25:14

our affairs to وكيل, actually in Urdu we

00:25:14 --> 00:25:15

use the word for attorney, right?

00:25:15 --> 00:25:19

Attorney, the one who you...

00:25:19 --> 00:25:23

He is مُوكَّل, وَكَالَ وَكَالَ means that the

00:25:23 --> 00:25:25

person that you turn your affairs to But

00:25:25 --> 00:25:30

here the best attorney Allah SWT is saying

00:25:30 --> 00:25:34

Allah is the best whom I trust And

00:25:34 --> 00:25:37

whom I can place my trust in So

00:25:37 --> 00:25:40

وَكِيل literally translated means The one that you

00:25:40 --> 00:25:43

put trust in You give him the power

00:25:43 --> 00:25:46

of attorney Because you put your trust in

00:25:46 --> 00:25:47

him, right?

00:25:47 --> 00:25:49

He is representing you So Allah is the

00:25:49 --> 00:25:52

best of the ones Who is to be

00:25:52 --> 00:25:55

trusted Other than that, all humans They can

00:25:55 --> 00:26:00

make mistakes But this is the condition that

00:26:00 --> 00:26:03

Yaqub AS put upon his sons That if

00:26:03 --> 00:26:05

you are going to take me Then you

00:26:05 --> 00:26:06

have to promise me That you are going

00:26:06 --> 00:26:09

to bring him back So inshallah with this

00:26:09 --> 00:26:09

we stop

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