Zia Sheikh – Tafseer of Surah Yusuf Ayah 89 onwards 1162017

Zia Sheikh
AI: Summary ©
The speakers discuss the importance of understanding the meaning of taqwa in bringing people to the image of their father, their mother, and their sister. They also touch upon the use of Sabr and its impact on one's life and behavior. The transcript describes various types of Sabr and its use in difficult situations, as well as its importance in forgiveness and priority. They also touch upon the use of Sabr in situations where individuals have a high position in government and the importance of forgiveness.
AI: Transcript ©
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We're starting from ayah number 89 of Surat

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Yusuf and we've been going through the tafsir.

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In the last lesson we learned how the

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brothers, they came back to Yusuf alayhi salam

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and they basically pleaded with him to give

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more grain so that they could take it

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back to their family and in addition to

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that return the brother back to them.

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So at that point Yusuf alayhi salam, he

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submitted himself that he is in fact Yusuf

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alayhi salam.

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So inshallah we're going to start again from

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the verse that we started talking about last

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week.

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So Yusuf alayhi salam says He said do

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you know what you did with Yusuf and

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his brother when you were ignorant?

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So first of all he asked them a

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question rather than attacking them straight away and

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telling them okay I'm Yusuf, this is my

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brother and you know what you did to

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me when you threw me in the and

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so on.

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He asked them a question and the purpose

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of any question is to make the person

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think and to contemplate and to basically come

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to his senses completely and to put two

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and two together by using his cognitive senses

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and his mental calculation.

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So this is actually something that a lot

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of people use, teachers use to make their

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students think and this is something that Allah

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subhanahu wa ta'ala uses throughout the Qur

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'an when he wants us to pay attention

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to something in particular and throughout the Qur

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'an we find for example Allah subhanahu wa

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ta'ala says Al-Qari'ah, what is

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Al-Qari'ah?

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What will make you understand what Al-Qari

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'ah is?

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What will make you understand what Laylatul Qadr

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is?

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Do you even know what Laylatul Qadr is?

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And so on.

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There are many examples of that throughout the

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Qur'an.

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So asking a question with the purpose of

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making the listener pay attention and contemplate and

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think.

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So this is basically the purpose of the

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question.

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And the second thing that I mentioned actually

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last week is that Yusuf alayhi salam, in

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his sentence that he used, he excused the

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brothers by saying that you are ignorant, you

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are unaware.

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When you did what you did, it was

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not your fault almost.

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Because of your ignorance and because of the

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fact that you are unaware, you are basically

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excused.

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So again, not accusing them and not making

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a big deal about the fact that what

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happened to him, rather he focused on trying

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to give them an excuse and not blame

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them for what they did.

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So then they responded by saying, Qalu, a

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'innaka la'anta Yusuf?

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They said, are you really Yusuf?

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A'innaka la'anta Yusuf?

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There's a lot of taqid, a lot of

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emphasis in this small portion of the sentence

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that it's almost beyond belief that this is

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their brother, that they have lost for so

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long and they didn't know where he was.

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So they said, a'innaka la'anta Yusuf?

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Are you really, really Yusuf?

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There is a lot of emphasis there.

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Qala ana Yusufu wa hadha aqeeb.

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I am Yusuf and this is my brother.

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Indeed, Allah subhanahu wa ta'ala has bestowed

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us with a lot of favors.

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So again, rather than dwelling on the difficulties

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that he's been through, rather than talking about

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the fact that he was a slave and

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then he was a prisoner for so many

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years and the difficulties that he had to

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go through because of everything that happened to

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him, he focused on the men of Allah

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subhanahu wa ta'ala, men referring to the

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ihsan and the favors that Allah subhanahu wa

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ta'ala had bestowed upon him.

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And again, he could have talked about the

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difficulties to his brothers and accused them that

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this was all your fault and I had

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to go through so much because of what

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you did to me.

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But instead, he talked about the ihsan of

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Allah subhanahu wa ta'ala and the favors

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of Allah subhanahu wa ta'ala that he

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had bestowed upon him.

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Indeed, that person who has the taqwa of

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Allah subhanahu wa ta'ala and he's patient,

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indeed, Allah subhanahu wa ta'ala does not

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waste the reward of the people that do

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good.

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So there are two things mentioned here.

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Yusuf alayhi salam says that taqwa, the first

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thing a person should have is taqwa and

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obviously he displayed that taqwa on many occasions

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and we know what taqwa is, most people

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they translate it as the fear of Allah

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subhanahu wa ta'ala, but it is actually

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much broader than that.

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It has a much broader meaning and the

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meaning is basically, the meaning is that a

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person, he realizes that Allah subhanahu wa ta

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'ala loves him so much, he loves him

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more than 70 mothers combined and that Allah

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who loves him so much, a person should

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be afraid of disobeying that Allah.

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He doesn't want to disappoint that creator who

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has that love for him.

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This is the best way of understanding what

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taqwa is.

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So it's not just a fear of Allah

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subhanahu wa ta'ala that many people just

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kind of make it sound like Allah is

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just waiting to send down thunderbolts upon a

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person who just commits a sin.

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This is not the right kind of thinking

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and this is not the right understanding of

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taqwa and the people of non-muslims basically,

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they jump upon this a lot and they

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make it seem like Allah subhanahu wa ta

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'ala or as they say, the God of

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the Muslims, he's a fearful, a wrathful and

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a vengeful God and this is not what

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Islam is about.

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Allah subhanahu wa ta'ala, we know like

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I just mentioned the hadith that Allah subhanahu

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wa ta'ala loves his servants, his slaves

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70 times more than a mother loves her

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children and you know, there are so many

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hadiths that talk about his mercy in the

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rahmati ghalabat ghadabi or sabakat ghadabi, my rahma,

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my mercy, it overtakes my anger and so

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this is the understanding that we should have

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and we should try to instill that love

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of Allah subhanahu wa ta'ala, first of

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all within ourselves and into our children rather

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than making Allah subhanahu wa ta'ala sound

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like he is about to send down this

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punishment at any given time and the thing

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also is that to think, think about the

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sins that people commit, how many sins do

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people commit and so much so that they

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even deny the existence of Allah subhanahu wa

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ta'ala, people they deny the existence of

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Allah subhanahu wa ta'ala, they become atheists

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and basically this couldn't be a worse sin

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to declare that Allah doesn't even exist but

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Allah subhanahu wa ta'ala still gives those

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people the oxygen, gives those people sustenance, he

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continues to provide for them and he does

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not punish them in this world at least,

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otherwise you know if he had the choice,

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if he wanted to, he could have punished

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them immediately for what they are doing and

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what they are saying but he doesn't do

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that.

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So despite all of the disobediences and all

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of the sins that have been committed, the

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anger of Allah subhanahu wa ta'ala or

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the wrath of Allah subhanahu wa ta'ala

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is not apparent to us so that means

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that he's more merciful than we say, so

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the mercy of Allah subhanahu wa ta'ala

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should be taken into consideration.

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Also when Yusuf alayhi salam is saying there

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are other verses in the Quran where Allah

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subhanahu wa ta'ala says whoever has the

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taqwa of Allah subhanahu wa ta'ala, Allah

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makes a way for him and he gives

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him rizq and sustenance from where he cannot

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even imagine.

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So again the way Yusuf was at one

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point in his life, he is a slave

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and he has the taqwa of Allah subhanahu

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wa ta'ala, he exemplifies it in so

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many ways and Allah made a way for

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him still after so many difficulties, so much

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so that he became a governor and he

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got a high position in the government.

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So from a slave all the way to

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where he ended up subhanallah, this is exactly

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what this verse is that Allah provides a

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way for him and gives him sustenance from

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where he cannot even imagine.

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And the second thing is sabr, so sabr

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it comes in many different forms and we

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see that in the story of Yusuf alayhi

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salam, the sabr is demonstrated in all of

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its forms.

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One is these are the three types of

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sabr that are mentioned by the scholars.

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What are they?

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Again means that a person has sabr when

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he is faced with a difficulty.

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All right, so we know like I said,

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he went through so many difficulties and he

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continued to have sabr upon those difficulties.

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That a person he despite the fact that

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he gets an opportunity to commit a sin

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and there is nobody to actually question him

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except Allah subhanahu wa ta'ala in committing

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that sin, Yusuf alayhi salam saved himself from

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committing a major sin.

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So this was a sabr al-maasiyah, he

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stayed away from the maasiyah, he stayed away

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from the sin and a sabr al-qa

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'ah remaining steadfast and persevering upon the obedience

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of Allah subhanahu wa ta'ala.

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This is obviously he spent his life in

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the obedience of Allah subhanahu wa ta'ala.

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There is no there is no episode or

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incident that we can look at obviously being

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a prophet.

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He is masoom, he is protected from committing

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sins, but all of the forms of sabr

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are exemplified in the story of Yusuf alayhi

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salam and combining all of these forms of

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sabr about that Allah subhanahu wa ta'ala

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says in Allah subhanahu wa ta'ala he

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is with the people who have sabr.

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So all of the types of sabr are

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the things that we need to put into

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our lives.

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So Yusuf alayhi salam said indeed the person

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who has the taqwa of Allah subhanahu wa

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ta'ala and he has sabr indeed Allah

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does not waste the reward of the ones

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that do good.

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So the brothers obviously they're very surprised at

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what has happened.

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They're surprised at the position of Yusuf alayhi

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salam in the society and they say to

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him that Allah again, we mentioned it it

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is an oath and it's usually used when

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a person is showing astonishment.

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I swear by Allah or we swear by

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Allah indeed Allah subhanahu wa ta'ala has

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given you priority over us meaning he has

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given you a status over us.

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Where are we you know, and where are

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you in terms of your position in society

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indeed we were wrongdoers meaning we did commit

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a wrong to you.

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We did wrong to you.

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They admitted that they had made a mistake

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when they had thrown him into the well

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because of their jealousy.

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So again Yusuf alayhi salam said there is

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no blame upon you today.

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This word tharb you know, it's a bit

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of a deep meaning but it refers to

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the fat when you take when you cut

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open an animal a goat or a lamb

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the fat that is basically surrounding the entrails

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of the intestines it is called tharb and

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basically tharb is something that you do not

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want in an animal you basically want it

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to be lean less fatty so that you

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can have a better kind of meat.

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So in a you know roundabout sense means

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that there is no blame upon you today.

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There is no blame upon you today.

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I'm not holding you accountable for what you

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did.

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So basically I have forgiven you there is

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nothing to worry about and this again shows

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the current the nobility of Yusuf alayhi salam

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despite the fact that he has the upper

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hand despite the fact that he has a

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position.

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He has authority.

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He can take revenge upon his brothers.

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He can punish them.

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He can have them in prison.

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All he has to do is tell his

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guards to arrest all of them, but he

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doesn't do that.

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He says no blame upon you today.

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May Allah subhanahu wa'ta'ala forgive you.

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This is his instead of blaming them.

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He's even making dua for them.

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May Allah subhanahu wa'ta'ala forgive you and

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the question may be that what if during

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all of those years, they've already made istighfar

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for Allah subhanahu wa'ta'ala.

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So what is the point of Yusuf alayhi

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salam making dua for them again?

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So the answer to that the mufasireen say

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it is again to console them even further.

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They might have made istighfar already and sought

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forgiveness already from Allah subhanahu wa'ta'ala.

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But again consolation and putting their mind at

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ease that I'm not only am I not

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blaming you and even praying for you that

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may Allah subhanahu wa'ta'ala also forgive you.

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So this from a victim who could actually

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put a curse on you, dua of the

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oppressed is always accepted instead of making dua

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against them.

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He made dua for them.

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May Allah subhanahu wa'ta'ala have mercy upon

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you.

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He is the most merciful of the merciful.

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Then he says Yusuf alayhi salam says Go

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take this shirt of mine and put it

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upon the face of my father and his

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eyesight will return.

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So obviously maybe they had a conversation between

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each other.

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How's my father doing?

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How is he and I haven't seen him

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for so many years.

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He must be missing me and then in

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that conversation.

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It must have emerged that he is actually

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going blind.

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So he says take this shirt of mine

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and put it on the face of my

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father and the eyesight will return back.

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So this shirt was the eldest brother.

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He who stayed behind if you remember when

00:17:04 --> 00:17:08

binyamin was taken into custody the eldest brother

00:17:08 --> 00:17:10

he stayed behind and said I cannot face

00:17:10 --> 00:17:10

my father.

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

So go back.

00:17:12 --> 00:17:13

He is the one who said okay, give

00:17:13 --> 00:17:14

me this shirt.

00:17:15 --> 00:17:17

I'm the one who took the shirt with

00:17:17 --> 00:17:18

the blood on it the fake blood on

00:17:18 --> 00:17:21

it and I showed it to my father.

00:17:21 --> 00:17:23

I want to be the one who takes

00:17:23 --> 00:17:25

the shirt and gives it to my father

00:17:25 --> 00:17:29

so that basically that sin that I committed

00:17:29 --> 00:17:33

it is basically it is forgiven and I

00:17:33 --> 00:17:35

and I want to be the one who

00:17:35 --> 00:17:36

puts the shirt or gives the shirt to

00:17:36 --> 00:17:37

my father.

00:17:40 --> 00:17:43

And bring your family all of you and

00:17:43 --> 00:17:46

the question is again that instead of saying

00:17:46 --> 00:17:49

bring my father and all of your families.

00:17:49 --> 00:17:51

Why does he simply say bring all of

00:17:51 --> 00:17:52

your families?

00:17:53 --> 00:17:56

The scholars say again these fine points that

00:17:56 --> 00:17:58

the scholars when they're making the seed they

00:17:58 --> 00:18:00

go into them in great detail.

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

He didn't want to make it sound like

00:18:04 --> 00:18:06

he is giving a command to his father.

00:18:06 --> 00:18:08

Okay, which is kind of disrespectful, right?

00:18:08 --> 00:18:11

Even though he has a position in his

00:18:11 --> 00:18:14

in his government and so on so he

00:18:14 --> 00:18:16

doesn't want to make it sound like he

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

is commanding his father to come instead of

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

saying bring your father to me or bring

00:18:20 --> 00:18:21

our father to me.

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

He says bring all of your families to

00:18:24 --> 00:18:28

me and obviously included in the family is

00:18:28 --> 00:18:28

the father.

00:18:29 --> 00:18:32

So again, the respect is maintained and the

00:18:32 --> 00:18:35

purpose of the statement is also fulfilled of

00:18:35 --> 00:18:36

bringing the father.

00:18:37 --> 00:18:39

So inshallah, we'll stop here and we'll continue

00:18:39 --> 00:18:40

next week.

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

I pray that Allah gives us to understand

00:18:42 --> 00:18:43

and practice.

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