Pearls From Surah Yusuf - Part 4 | Shaykh Dr. Yasir Qadhi

foreign [Music] [Music] [Music] [Music] my a [Music] foreign [Laughter] [Music] [Music] [Laughter] [Music] what [Music] [Music] [Laughter] in so we had reached the story of yusuf where the brothers of yusuf were trying to convince their fathers to hand over yusuf to them and so they said they said oh our father yusuf why don't you trust us with yusuf why don't you have amin and amman why don't you give us the protection of yusuf and indeed surely we are those who want good for him we aren't good for somebody and that's why nasiha which means to give advice comes from this root because when you give nasiha you want good for somebody when you give nasiha you are sincerely wanting their better betterment from this wording when they say they go to their fathers they say oh our father why don't you give us yusuf this shows that before this time yusuf was not being given to them this shows us before this time the brothers had never ever had the opportunity to take care of yusuf so this means the father was taking precautions from before the father was not allowing the brothers to take yusuf so they know there's a problem and they know that their father doesn't trust them so they go to their father and they make him feel guilty oh our father why don't you hand over our brother to us how can you doubt our intention we only want to enjoy his company we want his good wa so they go and say malaka what's your problem i mean meaning what is the matter what is the issue is there any problem and so by doing this they take on an offensive if you like they become they take on the offensive they're not pacifist they're now taking the offense in trying to get yusuf from their father there's an interesting point by the way before we move on and this is a tajweed point the word the word actually there's a uh it comes from why don't you give trust over of yusuf to us why don't you trust us now the new is not meant is not found in the quran it's that men the new is not found in the quran the dhamma is not there and this is a ballard that is allowed in the arabic language to simply merge the two noons together the prophet says when he would recite this surah when he would recite this word he would pucker up his lips and this is called ishmam to show that there is a silent bama or there should be a bamba here and this is the only place in the whole quran that when you recite the word this only place in the whole quran in our of hafsan asim other quran have different rulings in our quran that we recite the only place in the whole quran when you reach this word you're supposed to pretend you're making a dhamma but you don't make the brahma to show that there's a missing bamba why do we do it because the prophet sallam did it and this shows us how carefully the quran has been preserved so the verse is [Music] and the ruling when you do the you're supposed to make the motion of a dhamma without making the sound of adam [Music] because the original word is but we don't say the and this ruling is called al-ishmam al-ishman and it is the only place in the whole quran where we do ishmael we meaning those who recite hafsan awesome the quran has different recitations and the restitution we do is generally have sim so they're saying why don't you trust us while we have so much love for him tomorrow we're going on a picnic we're going on a um just a a time to have fun so send him with us tomorrow that either we will or he will have fun play and we will eat now the word they use for eating is actually a word that is generally used for animals when they have very green grass and the reason that they say this is they're saying we're going to enjoy a bountiful meal we're going to enjoy a luscious meal we're going to play and this shows us that playing and having a good time is something that is halal in our religion if it doesn't go to an extreme and are two things and allah azzawajal mentions the both of them and he compares this world as being means to play and means past time and amusement what is the difference between something that you do which is not as serious it's not as noble as other things but it is permissible in moderate quantities lahu a complete waste of time there is no benefit whatsoever in that and so is something the prophecism occasionally did he raced with he uh spent time talking with his wives he played with hasan and hussain put them on his back this is leib and it is healthy to have lahu is a complete waste of time and that's not something that is encouraged in our religion so these are children of a prophet grandchildren of a prophet great grandchildren of a prophet and they are saying we're going to play and some people make islam way stricter than it is and they say oh you should not be playing or the masjid should not organize a play event or if you're an adult then you have to have a very serious mannerism you cannot have fun with the children and in this surah we learn that these children of prophets and when this is happening they are probably 25 30 they're not young kids the older brothers of yusuf we mentioned last week they are so late teens early 20s they are adults and they are childrens of a prophet and eventually they become prophets as we said and they are saying we want to go and play and this clearly shows that a little bit of moderate quantity of playing is something that is healthy and it is a requirement of life you cannot live without a little bit of playing and it is narrated that once um visited the prophet saws day and he saw some little girls using the duff and singing he saw other things that happened on festivals he became very angry and he said you're doing this in the house of the prophet sallam and the prophet saw was lying there he said oh umar let the people know that our religion has some laxity a religion has some openness you don't have to be that strict or umar let the people know that there is some openness in our religion and we know that in the masjid of the prophet sallallahu alaihi wasallam in his masjid the abyssinians came and they demonstrated their spear play and it was so interesting the sahaba were all looking around and aisha wanted to see and so the prophet saws stood so that aisha could look from behind his shoulder so she stood behind him in her veil and she put her head on her chin on the shoulder of the prophet sasson to look over his head because where the processor was standing nobody would block his way so where he was standing there was an opening so the prophet saw was standing and aisha was standing there and he was standing to show her the abyssinians playing now the abyssinians what were they doing they were using their spears and pretending to show their prowess their manhood jumping up and down you know as you can imagine having a play fight with each other inside the masjid of the prophet sallallahu alaihi wasallam and in our times if we were to do this the community would say how can you do that but the prophet saws is allowing this right now we're not talking about bringing in music or no but these are abyssinians jumping up and down with their spears they're they're they're they're showing their their powers of war point being is something that is good islamic permissible in moderate quantities no doubt extremes everything is bad so these are people they're saying we want to go and play want to have a picnic and we're taking our brother yusuf so send him with us tomorrow we will eat lots of food and we will play and the reason they're telling this to their father don't you want yusuf to enjoy as well we're going to have a fun time if you really love yusuf this is emotional blackmail this is turning the tables first they make him feel guilty they make him feel guilty by saying that why don't you trust us we're his brothers right what's your problem malaka now they add the icing on the cake we're having a good time why don't you want to send yusuf we're going to have good food he's going to play i mean do you really love him this is the underlying tone don't you want him to be happy and then to emphasize that point and of course surely we will protect him as we said last week the phrasing this is the highest possible way of emphasis in arabic is called taukid and taukid is to emphasize in english it's we have a very meager system of emphasis right indeed surely nobody speaks like this anymore right indeed i shall see you tomorrow somebody speaks like this they're going to think you're crazy something's wrong with you we don't emphasize in english anymore but in arabic there's still emphasis and you can have single emphasis double emphasis triple emphasis the highest is triple generally and they're we don't go too advanced here but this is triple basically this triple emphasis emphasis the inna is emphasis the lamb is emphasis and the other lamp and the reason why the lahu for those who speak arabic so we take the lahu we could say we will protect him so the mirror is but when you take the tamir which is the who him and you put it before and you separate it you are emphasizing of a surety him we will protect we will make extra protection of him and as we said this emphasis if you don't understand any arabic you'll understand one thing when allah mentions that he will protect the quran he uses the exact same wording exact same wording that the brothers of yusuf are saying meaning they couldn't have said it more powerfully now notice the first verse says what is it the first verse right before lana we want good for him we will protect him from other evil look they are it's completely they have shot down all excuses of yaqub there's no excuses left right come on we want good for him and we'll protect him from external evil so there's no evil internal because we're not sehun and there's no evil external because we're half iron okay so now that they have eliminated all excuses could have said okay but still there's something in his heart this is instinct and in arabic the word is firasa and ferasa is a very deep concept and we're going to come over this again and again in surah yusuf the meaning of firasa and the prophet salam said beware of the ferasa of the believer because it is true there's a hadith beware of the firasah of the believer because it is a true philosopher what is firasa mean we can translate in english as a gut instinct it's a gut instinct it's something that you sense right for the kids here it's spider sense huh some tingling goes off you know something is wrong okay this is a type of firasa and the more iman that you have the more iman that you have the more you will have this firasa somebody comes and makes your business proposition and it's so sweet and it's beautiful everything looks good but something inside of you your bells are going off man this doesn't look right and there's nothing you can see but you say look i'll pass out that color thanks but no thanks now firasa cannot be used in a court of law right firasa cannot be used to say something it's an instinct so you keep it internal you cannot say it to anybody you cannot base your judgment oh i think this no it's internal so ferasa is an internal thing you don't mention it to other people so yakub has this philosopher because he's a prophet yakub has this philosophy he knows something is not right so he could have said after this beautiful this beautiful introduction of the children that come on what excuse do you have he still makes another attempt and this really shows his concern never has he handed yusuf over to them not once and never has he allowed yusuf to be alone with them and without his supervision but now that they've laid it this way he tries one more thing he said and this is an emphasis here again surely it will make me very sad it's going to make me very sad that you should take him away and this shows us how correct the brothers were when they said their father is completely in love with yusuf he cannot bear to be away from yusuf for one day he says i will be sad if you take him away right and subhanallah there is a deeper meaning here that aren't i going to be even more sad if you take him away permanently right the point is they wanted to take him away for one day but there's a subtle message here because they will take him away for a long time not permanently but 30 40 years they take him away right they take away for a long time and he's telling them i will go into grief if you take him away and that's exactly what happens that he goes into grief until he loses his eyesight and he's telling them these are the warning signals beforehand i will be very grieved if you take him away and they don't they don't heed this advice it goes past deaf ears and i'm worried and i'm scared that a wolf might eat him now the scholars say that uh firstly yakub was in the land of canaan canaan where is kanan kanan is the ancient name of philistine and sham and this area this was called the land of of canaan the canaanites and the canaans this is what philistine was originally called and that whole land so yakub is living there and they said that they're going out into the desert the wilderness and it is possible there will be wolves and coyotes and other such animals that will attack now scholars differ here did he really say this meaning that he's scared of a wolf or was it just an excuse to get them off his back was he really scared of a wolf i mean after all how rare is it that a wolf will come and eat even if it's a child but how rare is it the wolf will come and eat so some scholars have said that what he meant was he is scared of you and you are wolves some scholars said this in other words he's calling his own sons wolves that the wolves are going to devour him this seems to be a bit far-fetched another opinion says that the wolves here there was a genuine fear of wolves and this was a land now this might very well be true it was a land full of uh animals wild beasts and animals and it might have been a dangerous uh thing for a young child to be alone in the uh desert or the wilderness but most scholars say and this seems to be the strongest opinion yakub is not seriously worried about wolves he's not genuinely worried about wolves but he's trying to find an excuse to somehow prevent and he says one thing that is completely factual i'll be very grieved if you take him away and then he adds another thing which is not a lie but it's not the full truth and this is something that we have mentioned previously is permissible in islam it's called tauria it's called double meaning it's called saying one thing which is understood other than what you intended his intention is well there is a one chance in a million that the wolf will eat him it's not a big probability but i just don't want you to take him that's what he's intending to say but he cannot say those wordings so he uses a very flimsy excuse which is factual it's not a lie i mean after all anything could happen if he said an earthquake will come if he said a tidal wave will come isn't there a minuscule probability so he mentions a probability that is not very strong but he simply wants them to stop persisting now this is a back and forth there's a an emotional struggle going on the brothers are persistent the brothers have laid out the plot to get yusuf yahoo could have said yes but he tries one more attempt and they refute that attempt as well now before we move on notice yakub gave them the very excuse that they would use five ayat away he gave or three he gave them the very excuse and this uh it shows us that these young adults which you say old children these young adults these young brothers of yusuf they were not that mature to plan out the whole plot they were so short-sighted let's just get rid of yusuf but what are they going to say they haven't thought of this so when yakub gives this line and he says i'm worried the wolf will eat him khalas they have their plan now this is what you're worried about okay we have now a plan that we can scheme what are we going to tell our fathers the very excuse that he was worried about and this shows us that the brothers of yusuf like most criminals like most people who do any sin they don't think three steps ahead right it's just one step i want this money i'm gonna take it now i want this i'm gonna do this they don't think ahead and this plot of theirs fell back in their faces so they said they said if a wolf eats him while we are a large group we said means a group of ten or more and they were exactly ten in english the only word is like a gang but a gang has a negative meaning right we are a group of people then we're a bunch of losers we have no good in us right how could a wolf take our little brother when we are ten i mean if you say this and of course realize already an elderly man we don't know his age but we can imagine he's already a grandfather he's already elderly he cannot take care of his own needs so he's relying on his sons to do all of the housework the chores remember they're living in a wilderness and this is all there are no children of israel now there are no large tribes this is it this is the genesis this is the beginning of the large tribes of israel there are no allies there are no friends all of the housework all of the taking care of the goats the sheep all of the building it's done by these brothers by the ten because yusuf and his brother are too young right now they are young so these ten are the ones taking care of yakov's needs so they're saying we take care of everything you think a wolf is going to be able to do this we're a whole group of people we're constructing we're building we're taking care of the goats and sheep and now you think that a wolf will do this come on so it's clear that you yakub's excuse is not strong and they know it as for the first they don't say anything because they know this is true the first meeting i'll be sad they know this is true they can't say anything about this they let this go but the second point is how is this possible when we uh when we are an usb so he he gave up them he relented and in this emotional struggle the brothers of yusuf won over and yahoo allowed yusuf to go with them so when they took him away allah does not finish this portion and the missing sentence is basically they did what they did so when they took him away dot dot dot the the sentence is not finished in arabic and this is of the valar or the eloquence of the arabic language that many times details are not mentioned and the quran is full of such it's called ellipsis in english means missing phrases missing words this is one of the problems of translation when we translate the ellipsis of the arabic when you translate it it goes completely blank how do you translate this and the point being here that allah did not mention the details because number one it is understood and that is that they did what they did and they harmed him number two these details are very painful and allah does not mention these painful details so when they took him dot dot dot and then allah says they all agreed there's ijmah two to put him into the recesses or the darknesses of the well and this shows us that there was not one merciful heart amongst them because allah used the verb there's not one heart of pity not one heart of mercy amongst them their heart had become so hard that there is there is now unanimity that we're going to throw him into the well and some accounts in the books of tafsir mention that when they finally got away and far away from the house they began joking harshly with him sarcastically they began beating him up they began mocking him and the love that his father had for him and when they got to the well they tied him up they took his shirt off and he begged and pleaded with each of them that oh my brother why are you doing this oh my brother and he begged and pleaded with all 10 of them one by one but there was not one heart of mercy and this is something it's amazing for us to think about they're his blood brothers and they're the children of a prophet but their heart became so hard because of jealousy because of greed of something that was halal as we said over and over again subhanallah imagine jealousy and grief for something that is haram something that was halal they wanted but their hearts became blind and the begging and the pleading and the crying of a little boy who is their brother and the the the the the heart of their father the apple of his eye completely rejected this and they took his shirt off because this is the plan that they had done and they threw him into the well wallahi we cannot even imagine how this little boy abandoned tortured mocked ridiculed and harmed by his own brothers would have felt he is so young he is not even he doesn't understand why this is happening that he thought that they're going to have a fun time he's such an excited kid going out to have fun with his older brothers we're going to race we're going to do this and that and instead they do this to him now one point that is really powerful about this whole story and to me this is wallahi a point that really we need to think about the beauty of the quran is that the evil actions of the brothers they are never described in detail nor does allah ever explicitly criticize them directly despite the fact that this is such a cruel thing that they did i mean when we think about it and we are not even a fraction of the level of the sons of these prophets eventually our hearts shudder and our souls tremble that how could you have done this yet allah azzawajal does not use one negative adjective in the whole surah describing them as facile vale moon or any type of adjective at all and one wonders what is the reason for this surely they're worthy of criticism surely they're worthy that these details should have been mentioned these pitiful details that would make our hearts cry that yusuf begged and pleaded did this and that but allah azzawajal is silent why what's the wisdom behind this and it's not that the quran doesn't criticize other people i mean the mushrikun are criticized the nasara are criticized why aren't these people criticized when they're doing such a dastardly and evil deed well firstly of the reasons why allah is not mentioned this is that and this is generally a quranic message it is not appropriate to mention evil in detail it's not appropriate to mention any type of evil whether it's lewdness and fahisha whether even it is something that is not respectful so for example allah says in the quran if one of you comes from the restroom allah doesn't say if one of you urinates or excretes allah says in the quran if you touch women allah doesn't say if you are intimate with women so the wordings of the quran are extremely noble and allah does not and this is something that is not just halal but everybody does it we go to the bathroom allah doesn't say if you use the restaurant if you come from the restroom if you come from the restroom why because allah azzawajal there's no need to be uh even it's not i don't even use the word vulgar there's no need to mention these details in the language of the quran and this is a general rule that we don't mention evil in detail and we learn this from so many other instances it's not of the etiquettes of the muslims to go into detail about fahisha or about evil or about a sin that occurred those who love to spread the gossip of evil amongst the people these are the people allah says they're opening up a door of punishment and this shows us the difference between an islamic model and the model that we live in of the world today in the world today any crime any vulgarity any murder any rape anything that happens the news reports it in the most extreme vivid detail and in fact hollywood movies are made out of it best-selling books are done and what happens mankind is desensitized the fitra of man becomes used to listening to this evil and it becomes something that we that's why one of the reasons and we say this clearly one of the reasons why crime spreads is because the news of crime spreads and the reality is in an islamic in a very good islamic environment you wouldn't hear of these details let the police go do it right let the the people who are finding out uh find out but to spread it amongst the people there's no fa'ida human nature becomes accustomed to listening to it to spreading it and when it becomes accustomed to listening and thinking and spreading this is the stepping stone to actually doing it this is the stepping stones to actually doing it therefore the first reason why allah does not mention this is because it is not befitting of the majesty of allah azzawajal but there's a second reason as well and that second reason is perhaps the key point in this surah and that is that these people the brothers of yusuf allah azzawajal accepted their repentance they repented they acknowledged their sin and notice in the quran the only time their sin is mentioned is from their own tongues and they go to yusuf and they say forgive us oh yusuf we have done wrong and they go to the father they say oh our father ask allah to forgive us we have done wrong and wallahi this is so powerful of a message why when allah has forgiven them why mention their faults this is the perfection of allah when allah has forgiven them why should allah go into detail about what they did leave it and this shows us the majesty of allah azzawajal that we learn from that we should learn from true forgiveness and true turning the other cheek it means that we don't go reminding people of what they had done we don't go mentioning the false even if they have done it and i want you to think about this point that how cruel they have been and yet how merciful is allah in describing their cruelty it's amazing allah doesn't even finish the sentence when they went with him dot dot dot doesn't even finish because this is the perfection of allah allah forgave them why should then allah criticize them and mention this and this really shows us that when we forgive we should try our best we can never forget we should try our best to overlook allah says forgive and overlook wasf means turn another page just turn another page ignore what happened in the past and we learn from this this type of methodology so allah says after this that they throw him into the well and uh and uh and we inspired him let's of a surety you will inform them of this very deed that they have done you will tell them of this very deed and they will have no idea that you will be telling them now some very small group of mufasirun they say allah inspired meaning that you will tell your children what they have done but this doesn't seem to make any sense the vast majority say that we inspired yusuf of course the reason why that minority said this is problematic is because yusuf is a young child and young children are not uh generally speaking prophets unless there are exceptions so isa is an exception that he was made a prophet as a baby but otherwise generally speaking the rule is you don't become a prophet until you are an adult so how can yusuf be receiving wahey so some people found this problematic others said this is when he became a prophet others said and this is the majority opinion that what this is not the type of wahi that makes people prophets because there are different types of wahi in the quran and as ibn says we don't want to go into too much detail but there are six types of six types of wahi one of them is the natural order of things what we call mother nature in other words the structure of the creation right allah says in the quran then we uh we inspired the be wahi was given to the be that you take the flowers and eat them and give forth the uh the the assad or the honey so this is a wahid that doesn't make the bees prophets here means and then also allah gave way to the heavens the is basically the order of things there's another type of wahe and this wahe is one level below that of being a prophet and it is possible that people get this type of wahi but the sharia generally doesn't call it it calls it ill-ham means an inner voice or an inner thought comes that you feel and you know is from allah and this is given to those who are one level beneath the prophets and the most famous case of ilham in the quran is the mother of musa the mother of musa we inspired her but the was not to make her a prophet we inspired her that you suckle her you feed him you suckle him and then you make a basket and you put him in the river now what mother would possibly do this right any mother would do this we think she's a mad woman but this was a type of wahi which is called ilham and ilham is one level below being a prophet so it is possible that yusuf got this ill-ham before actually becoming a prophet in any case it's quite clear that this is coming to yusuf that as soon as the darkness of the well overtook him allah and allah came down immediately to console him what was this consolation surely once again there's tokid emphasis and there's a double here the lam and the noon that surely you will inform them of this very deed while they have no clue who you are now this simple pronunciation of a statement of fact of the future prediction it tells us many benefits the first benefit oh yusuf you're not going to die you're not going to die in this well you're not going to be left alone and die a miserable death because you will be you will live oh yusuf number two you will go and be reunited with your family yes they left you and they turned your backs to you but eventually you will be reunited with your family number three that you will tell them when they don't know who you are this means that you will have the upper hand and they will have the lower hand so right now they have the upper hand and you have the lower hand but the time will come when you will be saved from this well you will meet them again and you will remind them of what they did and you because you are unknown to them you will have the upper hand so this simple phrase has in it powerful messages of optimism and from this we can also gain a little bit of optimism ourselves because remember why was this surah revealed it was revealed to cheer our prophet up it was revealed to make him feel the consolation the comfort and allah azzawajal is reminding him through the story of yusuf that just like your family has abandoned you allah will cause you to go back to them and you will have the upper hand and allah azzawajal says in the quran that this city that you are leaving will go back to it your you will be given back to it and you will be sent back to it and that's exactly the message of yusuf alaihissalam another point of comfort we can take knowing the ultimate end of anything brings about some comfort knowing the ultimate end brings about comfort so yusuf is told of the ultimate end in this world that only a prophet can be told for us believers the ultimate end of the akhirah can be known to us meaning the continual belief that if i am righteous and if i am pious then the ultimate and will be for the righteous so no matter what is happening in this world no matter how tough life is no matter how difficult we are suffering from problems always remind myself of the end well the end result will be for the righteous so yusuf is calmed down by the end result in this dunya well in this dunya only the prophets are told the end results but in the we know that the righteous shall be saved and so we continue to hope and we console ourselves anytime a music happens we console ourselves insha'allah our place is the achara that is where we will get our rest and that is why imam ahmed was asked will you rest when will you finally rest he said when my first and foot enters jannah when my right foot goes into jannah that is when the rest is otherwise there is no rest before this so the sweetness of worshiping allah azzawajal has its own reward getting back to the story beautiful arabic here three month rules over here they came to their father when at the time of night what was their hal their state crying there's three more fruits over here so they came at night they came back at night they weren't supposed to stay that late nobody picnics in the darkness right they're supposed to come back they're supposed to come back at the base when the light is finishing but they purposely delay to add to the plot to pretend they were searching they were doing this they were doing that they didn't know what to do so they came at night way after they should have come they came back to their father yebukun crying and in order to carry out their cruel act they plot together a story and in order to embellish the story they show these false emotions and this is something that we all know human nature it is easy to show these false emotions when you have an evil heart emotions is not the basis of pronouncing judgment on anything simply because somebody is crying or somebody is emotional doesn't mean that they are innocent or doesn't mean that they are scot-free and this is something that we all know from human experience but yet unfortunately still we fall into this uh there's a famous incident of the most famous judge that islamic history has ever seen the early islamic literature he's not a sahabi he's a tabari and he was a very wise judge and lots of stories are mentioned about him so it is mentioned that once a plaintiff was a woman she was accused of something came to him and the woman was sobbing a hysterical sob and emotional you know when when women cry men get very uh worried right because it's human nature that the manliness of a man comes out to calm her down to to help her so she's sobbing she's crying and shirey was dead emotionless not not one thing moved in him his own students were were you know embarrassed and ashamed at the woman and what can we do to help you was dead dead silence complete when the woman left they said oh sheikh i mean at least you could have shown some sympathy maybe maybe you know lulu was done or something was done she's sobbing she's weeping why not the sympathy said verily the brothers of yusuf also were sobbing and crying and they were valema and fasaka they were valema and fasaka so i don't care how much people are crying or not we base our ruling on facts and not on emotion and subhanallah in that particular case it turned out the woman was lying and those sobs and tears were fake and this shows the that a muslim wise man does not judge based upon these emotions so they said qadu ya abana o our we went racing one another and we left yusuf with our belongings the food the vessels the containers the meat all that we came to have a picnic with we because he's the youngest because he's only eight nine years old we're the elders we're the ones playing some type of hide and seek some type of race that we're going miles or whatnot we had to leave the youngest one and we left yusuf with our belongings oh our father you gave us the excuse we didn't have this plot in mind basically you told us what to tell you right we didn't know what else to tell you our minds are not that developed we're not that imaginative you're the wise man and you gave us what we needed so they use it now this is what you were worried about oh father well this is what happened but we know you're never going to believe the story even if we are telling you the truth we know you're never going to have iman in us iman means to believe in something that is unknown unseen imaan means you're believing something that you cannot prove that's why it's called faith so they're saying you will never have iman in us even if we are telling the truth now what they're trying to say is that we know the story is so preposterous we know it's so far-fetched and even if we're telling the truth you wouldn't believe us so why should we lie why should we lie then we know it sounds strange we know it sounds preposterous so why would we possibly lie so they're trying to make their father believe because it is a preposterous story you know sometimes something is so unbelievable when the guy says it you don't know whether to laugh or cry you don't know whether to believe or not that's one of those points and they're saying oh father we know you wouldn't believe us even if we are telling the uh the truth and of course here uh they only add one more imaginative deal and that is why would yusuf be left alone what is the excuse here this is the lie that they invent that we went racing one another in the nest we're having a sibak a race and we left yusuf all alone and they brought forth his shirt with them in kedib it's a very beautiful arabic balaga here with a lying blood now the blood does not lie but allah ascribed the lying to the blood to show how evil and false it was it should be them in makhtub a false blood but allah said dem in kedib this is a lying blood and of course in english it's not quite clear to understand but technically you shouldn't phrase it like this but allah ascribes the lying to the blood to show what a bold-faced evil lie this is not the blood of yusuf it is as if the blood itself is lying and so they brought forth his shirt and it had blood all over it they either sacrificed a a rabbit or a goat or something and they splattered it with blood and they handed this to him and said this is his shirt he said no bell bell in the arabic language is which means what has gone before you negate it completely anytime the word bell occurs take this as rule anytime allah uses the word bel it is a negation of what comes before and an affirmation of what will come after so the word bell there is no english equivalent for it anytime allah says bel it means whatever has proceeded is wrong it's not true and what will come after is the truth so your souls have made some matter you don't know what it is yakub doesn't know what it is some matter he doesn't know the story so he's saying something you have your souls have made this matter appeasing to you he doesn't know the details so he leaves it open now why didn't yaakov believe them why couldn't he believe the story well remember he was suspicious of them from even before the story began when yusuf told him the dream he's suspicious i know something is wrong they're going to do something to you and when they come to him he says no try to push them away also another reason scholars say that he remembers the dream of yusuf and the dream of yusuf has to be fulfilled how can yusuf be dead when i know for a fact that all of us are going to prostrate to him how can he be dead also they say that the shirt itself was an evidence in that they handed him the shirt but in their haste they handed him the full shirt and it is said that yahoo responded what a merciful wolf this is that ate up yusuf without having one scratch in the shirt you see and this is what even modern criminologists say that there is no such thing as the perfect murder there is no such thing every murderer every criminal makes mistakes because either they over plot or they under plot and in this case they're so worried about what they're going to do and put the they forgot to tear the shirt up and they handed him a full shirt so yakub knows this is just not right something is wrong here another beautiful point of this verse is that yakub understands that the brothers made a plot and in order to plot this plot in order to enact this plot they need to justify it in their conscience notice what i'm trying to say didn't say you have done wrong yakub said your souls have convinced you that this doing wrong is good you see the difference between the two right to say you have done wrong this is a factual statement but he is psychoanalyzing he is going deeper and he's saying your own souls your own conscience has been corrupted and this is a much deeper critique instead of just criticizing the action he criticizes the niyah behind the action he criticizes the frame of mind behind the action and this is striking the guilt deep inside that not only have you done wrong but your souls have managed to concoct some type of justification and you know that justification is wrong and of course this is a plot of shaytaan any time we do a wrong subhanallah shaitaan comes and gives us a million and one excuses every one of us myself and you when we do a sin shaytaan comes and makes an excuse okay we do this sin to avoid a bigger sin or we do this to do that or we do this this is shaytaan is making this pleasing to us again this is a phrasing in arabic that cannot be translated into english there's a missing phrase ellipsis there's a missing phrase here either the full english would be i shall have a beautiful patience or it is that there is nothing for me to do better than having a beautiful patience or some type of missing because there's this is not a full sentence this is not a full sentence and the ellipsis here simply indicates that yakub is submitting to the will of allah and saying i will have a beautiful patience now this shows us two things number one or a number of things actually number one the the blessings and the beauty of patience and there is much to be said here which this is not the time and place to mention but if you read any book of kitab any book that mentions the beauties of patience where allah subhanahu wa ta'ala tells us in the quran those who are patient and there are only a handful of of nouns that allah said he is with a handful of people in the hama there's only a few probably some scholars say 12 exactly i have to look it up but less than or a dozen or less than a dozen and of them in right now of them allah is with those who are patient and allah says that he shall reward those who are patient without of reward and that is because every good deed is rewarded between one to seven hundred times excuse me between ten to seven hundred times every good deed is rewarded between ten to seven hundred times the max is seven hundred so a person gives a dollar depending on who he is and how much that dollar means and what he gave it to he will get back the reward of ten dollars sometimes even up to 700 but not more than 700. there are a few deeds that allah says i'm not going to count 707 million and when allah does not count it's infinity when allah does not count there is no counting to it and of them we know is the one who fasts he shall get back his reward and of them is to be patient to be patient gives you that elite status and there's hardly anything else in the quran sunnah that is and the point of sabar allah says because you have been patient what a beautiful reward and what a beautiful place for those who are patient and the hadith and the ayats go on and on about patience the second thing that this shows a sabrin jameel a beautiful patience this shows us that sabor has many categories you can have a patience that it is isn't quite beautiful but it is patience so there are levels of sabar and yakub will go to the highest level of sabar so sabha isn't just one category it's not a black and white on and off switch sabha is spectrum and the highest level of sabbah is what has said jameel a beautiful patience what is a beautiful patience scholars say a beautiful patience is one in which there is no complaining to the creation there's no complaining to the creation you don't seek their sympathy you don't go and want people to pat you on the shoulder oh it's all right it's alright things will be good for you you don't want that from the people you take it directly to allah azzawajal as later on in the surah in allah i'm not complaining to you i'm complaining to allah what does it mean to complain to allah we'll come to when we get to that verse what does it mean to complain to means you don't want the sympathy of the others there are types of patients which are okay good but you need some help you need some uplifting most of us we are patient but we also want some worldly benefit we want some worldly padding on the back and say oh it's all right inshallah it'll be good and our whole our hearts get consolation saburon jameen is the highest level i don't need any of your sympathy i'm getting my reward from allah and of course sabara we didn't talk about what sabar means because we talked about in a lot of detail in the halaq that we were doing after isha but for those who didn't attend sabara means to restrain to withhold the actual meaning of sabara is to hold back it's the actual meaning of sabara and that is why an animal that is rained you know the rain that you put on animals is called saber it is called an animal that is restrained is called an animal that is masbour or you have pulled pushed it or held it back and the reason why sabor is called sabar is because you're supposed to hold yourself back you're supposed to restrain yourself and the reason why sabah is so difficult is because it is inaction in the face of wanted action you want to do something your blood is boiling you want to let it out you want to let your tongue you want to let your fizz you want to show it but you hold back you hold back and the prophecism told us the strong person is not the one who can beat up other people the strong person is the one who can restrain himself sabar who can restrain himself when he's angry this is the true test of strength and not just angry but there are somebody also in response to calamities and their sabbath in response to worship there's different types of sabbath and this sabbath is a very difficult one when you have lost a loved one and yakul knows something is wrong people can say why doesn't he do more why didn't he do more with the brothers of yusuf the response some scholars say that allah had inspired him not to do that this is guess we'll never know others have said that in his old age he needed these very sons to take care of the rest of the livelihood to take care of his own as you know he had multiple wives he has other things to take care of he himself is an old man so he needed them for his own livelihood and also for their children and grandchildren he's not just these 11 or 10 aren't the only one they have children and no doubt as a grandfather he is attached to them and what not and in the end of the day they are his sons in the end of the day no matter what they have done they are his sons and it is unquestionable that he has some type of love for them and allah is the one who i will turn to for help i'm not turning to you for help i'm not turning to anybody else against what you have described you've described something that surely did not take place no wolf ate up my son yusuf i will turn to allah to help me against what you have described so yaku feels helpless but in the end of the day what can he do these are his sons he loves them and in the end of the day they take care of him and the extended family and all that he can do is to turn to allah subhanahu wa'ta'ala and ask allah to help him in finding yusuf and this shows us that the believer is never alone the believer is never without help allah azzawajal is always the help of the believer and the phrase is a phrase that we should also memorize we should also use frequently that allah is the one who we will turn to for help and the prophet saw said that whoever turns to allah for help allah will be sufficient for him whoever asks allah azzawajal for protection it will be sufficient for that person and therefore when we are faced with a calamity with the music we turn to allah immediately and effectively and insha'allah that is the most effective way in getting our uh goal uh i think we can do one more ayah insha allah and then we will open the floor for a question and a sayara came sayarah here for modern arabs they think it's a car right sayara comes from saara yasiru which means travelers right so sayarah those who are accustomed to traveling this is the meaning of sayarah that the the caravan the people who are accustomed to traveling a caravan came they sent their water man the man who would get their water so there's one person assigned for the water for adela he put his bucket down now this shows us as we mentioned two weeks ago that yusuf was put in a very primitive well because the word that allah used is what jub and not in this case the word be it was not used jub and jup is an unconstructed well and the fact that the man has to lower his own bucket really shows you how primitive now why does that benefit the story because they're not going to a well that is inside the city they're not going to a well that is frequented any well that a city dwellers would use would be a constructed well it would have a a pulley it would have a rope what not but this is a well that is abandoned it's not used by inhabitants it's used by sayara it's used by people who are going in the way so they have crafted a plan to put yusuf in a well that is not in the city it's not close to where anybody lives it is in a far away location which only the passing caravan will find so this person comes he lowers his his uh his well and of course uh allah doesn't tell us the details is understood you don't need any imagination yusuf held on to the well and when that well comes up uh and he thinks it's water it is none other than a child it is a boy so in another good news for me or what good luck great excellent ya bushra this is a boy self-evident it's a boy why is he so happy because one of the most precious and prized possessions is a slave a human life in those days slavery is allowed right and so one of the most expensive items and commodities is a slave now many of us now this whole issue opens up a whole issue of slavery we don't need to talk about it in modern times this is a past and it's talking about in the past where people operated upon slavery and slaves by the way were very expensive a lot of people think oh they daydream oh which i wish we had slaves now for allah or something like this you know if we had slaves they do this for allah some people make jokes like this fact to the matter is slaves always were expensive it was a very expensive commodity and only the elite and the rich could uh could afford it and even though our religion has a different understanding of slavery alhamdulillah slavery is now finished it is now abolished and it is true to say without any apologetics then our sharia made it easy to abolish slavery our sharia i made those types of rulings and made those types of issues where if you fall into a sin you'll free a slave if you break faster maradona you free a slave if you have a kafara you free a slave if you made a mistake you free a slave so many of the expiations are to free a slave and we're allowed to give zakat to free slaves and we're doing we're doing this we're doing that so so many rulings of islam it is as if it is one step less than actually abolishing slavery and that is why now that al hamdulillah slavery is abolished no muslim in the entire world is calling for the re-establishment of slavery because our religion is complete alhamdulillah without slavery and that's the anytime somebody criticizes you or your religion allowed slavery you say every every culture every society did but now in our time nobody is calling for it anymore and alhamdulillah no issue there so he brings out this boy and he says what good news this is a boy and they hid him how did they hide him as merchandise so this means that they took him out of the well and they put him in their belongings they covered him up they hid him they didn't put him on the horse they put him in the cart and they put sacks and bags on top of him and they hid him as another piece of merchandise why did they hide him because they didn't want to tell the local people that they found a boy because they didn't know that this boy is from far away or near they didn't know he could have been from the closest village and if he's from the closest village then people are going to come and say we have a missing child we have a person who's lost no they didn't want any of this they wanted to take him and sell him and allah is fully aware of what they were doing now they knew what they're doing was wrong even in their culture and their sharia of course in our sharia we have other rulings which are even stricter in their sharia it is not allowed to capture a free man and sell him and our sharia the prophet said of the people who will be punished the most on the day of judgment are those who did this you know when you say slavery in islam it's a very different concept and one of the biggest differences slavery in this part of the world was to basically go to africa and literally throw nets onto free people capture them and then sell them in boston and in new england and other places this is slavery in our sharia you are not you were not we're not talking about modern times no there's no slavery you were not allowed to stop for allah take free people like these people did rather the only legitimate means of acquiring slaves are prisoners of war who are not ransomed by the state other state prisoners of war there is a legitimate battle and people are now prisoners what do you do with them when the enemy has not purchased them hasn't paid their ransom in the old days before islam they were executed in our religion allah gave the allowance that okay they can become slaves this is the only not just one of one this is the only way to acquire slaves in classical islamic law of course nowadays we don't have to worry about that the point is they knew what they were doing is wrong why they hid him only guilty people hide things they hid him as merchandise and allah subhanahu wa ta'ala is all aware of what they done had done now the bible mentions and we're going to mention the bible once in a while rarely and as we said before that it is permissible to quote from the bible when we clarify it is from the bible and we know that we leave it blank we don't believe in it and we don't deny it our prophet salam said do not believe what the jews and christians tells you about these stories and don't reject it because you don't know it might be true unless it goes against your book unless it contradicts what we know so the bible says that this were ishmaelites in other words these caravans were children of isma'il now allahu alam but this seems very strange because ismail is their uncle and to say that there's already caravans of the children of ishmael coming through one of the reason i mentioned this it seems to be a type of slur a type of negative remark just to say oh these were evil people and they were ishmaelites now ismail is not some great ancestor 10 generations ago right smile is a contemporaries like a great uncle and it seems a little bit strange here that some people have pointed out that they just ascribe these people to be ishmaelites and of course the bible itself in another chapter you know there's contradictions in another chapter it mentions these were i think ammonites or something or another group of people and so there's a contradiction here but in one uh chapter it mentions they were ishmaelites and i mentioned this to show you something is fishy for them just to blame of course ishmaelites means arabs right so he seems a little bit fishy to blame the ishmaelites at this level so in any case inshallah with this we will open the floor for question and conclude by saying that the story now allah subhanahu wa ta'ala is setting it up and a new phase is about to begin where he's leaving the land of canaan he's leaving the land of philistine and he is leaving it because his brothers have uh plotted and planned against their father and he's leaving it basically being carried with sacks of other merchandise hidden in in other types of of items and we thank allah subhanahu wa ta'ala by the way this is one point that i want to mention we thank allah subhanahu wa ta'ala that the times that we live in is so different from those barbaric times because subhanallah look in those days there is no government there is no police force there is no interpol there is no nothing of this nature and i say this in all frankness it is a blessing from allah that we live at times where there's civilized society in many respects of course there's a lot of problems with that society but look at the look at the positives right allah azzawajal tells us in the quran that the two biggest blessings that he gives any society are what what are the two biggest blessings society security in which these are the two biggest blessings of any society to have full stomachs and to be in security right and wallahi it is a blessing that we live at a time where it is almost unprecedented the type of security overall in that in those days khalas yusuf is gone nothing can be done there is no government there is no agency there is no uh you know police force there is no interpol that's going to do this and that in our days alhamdulillah there's a little bit of this that on a worldwide level uh of course it has its negatives but there are also positives here and the truth should be said and the praise should be given where it is due and we thank allah azzawajal for having uh caused us to be born and live in a society where generally speaking alhamdulillah we are provided for in terms of food and we are living in very safe and humane uh settlements and insha allah will resume um next wednesday insha'allah [Music]

Channel: Yasir Qadhi

Views: 18,229

Keywords: yasir, qadhi, official, islamic, scholar, shaykh dr. yasir qadhi, Islam, Quran, Sunnah, Hadith, Bukhari, Muslim, Tirmidhi, Peace, Blessings, Mercy of Allah, Bullying in Islam, Jealousy in Islam, Brotherhood and Sisterhood in islam, Love in Islam, Equality in Islam, Love for Children, Omar Suleiman, mufti mENK

Id: QLuGdPL9nG4

Length: 68min 18sec (4098 seconds)

Published: Sun Sep 20 2020