A monthly newsletter from Masjid Bani Hashim Jumeirah Islands, Dubai Issue#47 January 2018
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #47 January 2018 بسم اهلل الرحمن الرحيم السالم عليكم و رحمة اهلل و بركاته [33 :﴾ ]األنفال٣٣ََست َ ۡغ ِفرُون ۡ ﴿ َومَا كَا َن ٱهللَُّ لِيُ َعذِّبَ ُه ۡم َوأ َنتَ فِي ِه ۚمۡ َومَا كَا َن ٱهللَُّ ُم َعذِّبَ ُه ۡم َو ُه ۡم ي «But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness) » [Al-Anfal: 33]
The Light from the Good Deeds and the Return to Allah, The Most High Good deeds are like light and light extinguishes darkness and this is exactly the case with the good deeds, they extinguish the darkness that comes with the sins. Having said that, sins require not only good deeds but also a realization of the sin and a return to Allah, The Most High, seeking His forgiveness and with a sincere intent of not repeating the sin. If a sin is not followed by a good deed and a return to Allah with repentance, then this sin can be punished. No doubt, Allah The Most High’s Mercy is all encompassing and He has promised forgiveness in the above ayat and this is the strongest assurance we can have from Allah Al Ghafoor, Ar Rahim as He Subhanahu wa t’Ala is promising us that as long as we are seeking Allah the Most High’s forgiveness, He will not punish us. Hence, what stops us then from seeking His forgiveness? One of the reasons is not having enough knowledge that makes us realize the sins that we commit, whether these are sins of the heart, the tongue or the limbs. This should arise in us a desire to learn the deen of Allah, The Most High, so that we are aware of the transgressions and if undeliberately, we commit a sin, we return to Allah, The Most Forgiving, The Most Merciful as soon as possible. I will end by sharing with you a hadith from the Prophet Salal Allahu Alayhi Wa Salam and a reported saying by Ibn Abas, Radiyal Allahu anhu, these are two of my favourite “jewels” and a means of inspiration to be in a state of forgiveness and piety. May Allah, The Most High open for us complete and perfect forgiveness accompanied by the most pleasing good deeds to Him filled with complete sincerity. Ameen ya Rabb al alameen. Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah (peace be upon him) said, “If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.” [Abu Dawud]. Ibn Al-Qayyim reported: Abdullah ibn Abbas, may Allah be pleased with him, said, “Verily, good deeds will brighten the face, enlighten the heart, expand provision, strengthen the body, and cause love in the hearts of the creation. Verily, evil deeds will blacken the face, darken the grave and the heart, weaken the body, restrict provision, and cause hatred in the hearts of the creation.” Source: Al-Jawab Al-Kafi 1/54 Alhamdulil Allah Rabb al alameen, wa Salato Wa salamo Ala Rasulil Allah.
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #47 January 2018
This Issue Introduction: Page 1 The Real Superstars: Pages 3 - 5 The Best Remembrance: Page 6 The Virtues of Knowledge: Pages 7 - 8 Cheer up: Pages 9 - 11 No Fear upon them nor do they Grieve: Pages 12 - 13 Rules for Life from the Qur’an: Pages 14 - 15 Surah Yusuf #97-101: Pages 16 - 24 Keeping Calm is a Skill: Pages 25 - 27 Arabic Pronouns: Pages 28 - 29 Surah Al Maryam: Pages 30 - 34 Masjid Bani Hashim: Pages 35 - 37
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In this concluding part on Hudayfah bin Yaman (RA), Sahib As Sihr, we will read some of the ahadith narrated by him which demonstrate his deep intellect and wisdom. Hudayfah bin Yaman (RA) was an inquisitive person and had an uncanny ability to judge correctly the character of people. He was an extremely righteous man, loved righteousness in people and hated those who were two-faced. Hudayfah (RA) was guided and trained by none other than the Prophet (SAWS) and became one of the most trustworthy people of the Prophet(SAWS). During the time of Omar (RA)’s khilafa Hudhayfah (RA)was made governor of important places like Kufa and Madain. There is a interesting story of what happened when he went to Madain or Ctesiphon as a governor. The people were eager
to meet him as they had heard a lot about his righteousness and piety. A large crowd had gathered and waited for him to come. They saw a lean and malnourished looking man approaching the city on a donkey. He had a loaf of bread and some salt in his hand. It took some time for the people to realize that this unassuming man was their governor. The people of Ctesiphon were used to seeing the pomp and grandeur of the Persian rulers and were naturally surprised to see him. Hudhayfah (RA) looked at them , knowing that they were waiting for him to say something . He told them, "Beware of places of fitnah (trials and temptations) and intrigue." "And what," they asked, "are places of intrigue?" He replied,"The doors of rulers where some people go and try to make the ruler or governor believe lies and praise him for (qualities) he does not possess." SubhanAllah these were the Sahabas of the Prophet (SAWS) who were great examples of modesty, humility , simplicity and unpretentiousness. Hudayfah (RA) used to be scared of the evil and its influences it would have on the people. He believed it was easier to recognize the good than the evil which could be extremely deceptive. Hudhayfah ibn al-Yaman (RA) said, "People used to ask the Prophet (SAWS) about good things, but I used to ask him about bad things because I was afraid that they might overtake me. I said, 'O Messenger of Allah, we were lost in ignorance (Jahiliyyah) and evil, and then Allah brought this good (i.e. Islam). Will some evil come after this good thing?' He (SAWS) said, 'Yes'. I asked, 'And will some good come after 3
that evil?' He (SAWS) said, 'Yes, but it will be tainted with some evil'. I asked, 'How will it be tainted?' He (SAWS) said,' There will be some people who will lead others on a path different from mine. You will see good and bad in them'. I asked, 'Will some evil come after that good?' He (SAWS) said, 'Some people will be standing and calling at the gates of Hell; whoever responds to their call, they will throw him into the Fire.' I said, 'O Messenger of Allah, describe them for us.' He (SAWS) said, 'They will be from our own people, and will speak our language.' I asked, 'What do you advise me to do if I should live to see that?' He (SAWS) said,' Stick to the main body (jama'ah) of the Muslims and their leader (Imam)'. I asked 'What if there is no main body and no leader?' He (SAWS) said 'Isolate yourself from all of these sects, even if you have to eat the roots of trees until death overcomes you while you are in that state.'" Hudhayfah ibn al-Yaman (RA) also narrated the following Hadith which indicates what will happen when the Hour is near. He narrates that the Prophet (SAWS) said, 'Islam will become worn out like clothes are, until there will be no-one who knows what fasting, prayer, charity and rituals are. The Qur'an will disappear in one night, and no Ayah will be left on earth. Some groups of old people will be left who will say, 'We heard our fathers saying La ilaha illa Allah, so we repeated it.' Silah, who was listening to the narration asked Hudhayfah (RA), "What will saying La ilaha illa Allah do for them when they do not know what prayer, fasting, ritual and charity are?" Hudhayfah (RA) ignored him; then Silah repeated his ques-
tion three times, and each time Hudayfah (RA) ignored him. Finally he answered, "O Silah, it will save them from Hell", and said it three times. (Ibn Majah) During the last days, knowledge will be taken away from the people, Qur’an will disappear from the Mushafs and the hearts of the people. Ignorance and misguidance will increase as the Prophet(SAWS) said, "The Hour will not come upon anyone who says, 'Allah, Allah'; it will only come upon the most evil of men." Hudhayfah ibn al-Yaman (RA) said, "Of all the people, I know most about every tribulation which is going to happen between now and the Hour. This is not because the Prophet told me something in confidence that he did not tell anyone else; it is because I was present among a group of people to whom he spoke about the tribulations (al-Fitan). The Prophet mentioned three tribulations that would hardly spare anybody, and some that would be like storms in summer; some would be great and some would be small. Everyone who was present at that gathering has passed away, except me." (Muslim) Hudayfah (RA), because of his immense knowledge and well-wishing for the people would often warn and urge the people to fight against the evil with all their might and faculties:with their heart, hands and tongue. Those who stood against evil only with their hearts and tongues, and not with their hands, he considered as having abandoned a part of truth. Those who hated evil only in their hearts but did not combat it with their tongues and hands forsook two parts of truth and those who neither detested nor confronted evil with 4
be it the tree of faith or the abscess of hypocrisy, wins control of the heart." His Taqwa and God fearing is reflected when death approached Hudayfah bin Yaman (RA). Ibn Abi al-Dunyaa relates: When death approached Hudhayfah bin al-Yamaan (radiallaahu anhu), he displayed severe anguish (worry, fear), so it was said to him, "What has you made you cry (like this)?" He said, "I do not cry out of regret for (missing out on) the world, rather, death is more beloved to me, but I do not know whether I am proceeding on towards [Allah's] pleasure or [His] anger."
their hearts, tongues or hands, he considered them as physically alive but morally dead. Speaking about 'hearts' and their relationship to guidance and error, he once said, "There are four kinds of hearts. The heart that is encased or atrophied. That is the heart of the kaafir or ungrateful disbeliever. The heart that is shaped into thin layers. That is the heart of the munaafiq or hypocrite. The heart that is open and bare and on which shines a radiant light. That is the heart of the mu'min or the believer. Finally there is the heart in which there is both hypocrisy and faith. Faith is like a tree which thrives with good water and hypocrisy is like an abscess which thrives on pus and blood. Whichever flourishes more,
SubhanAllah isn’t this what we are all fearful of? May Allah be pleased with this great Sahaba and be pleased with all of us and grant us His pleasure in dunya and Aakhira. Ameen.
Ibn `Umar RA reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "All of you are guardians and are responsible for your subjects. The ruler is a guardian and responsible for his subjects; the man is a guardian of his family; the woman is guardian in her husband's house and responsible for her wards; a servant is guardian of his master's property and responsible for his ward. So all of you are guardians and are responsible for your subjects." (Bukhari and Muslim)
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Abdullah bin `Amr bin Al-As (RA) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "A (true) Muslim is one from whose tongue and hand the Muslims are safe; and a Muhajir (Emigrant) is he who leaves the deeds which Allah has prohibited." (Bukhari and Muslim)
Anas RA reported: Some Companions happened to pass by a funeral procession (bier) and they praised him (the deceased). The Prophet (sallallaahu ’alayhi wa sallam) said, "He will certainly enter it.'' Then they passed by another funeral procession and they spoke ill of the deceased. The Prophet (sallallaahu ’alayhi wa sallam) said, "He will certainly enter it." Umar bin Al-Khattab RA said: "(O Messenger of Allah,) what do you mean by `He will certainly enter it?'" He (sallallaahu ’alayhi wa sallam) replied, "You praised the first person, so he will enter Jannah; and you spoke ill of the second person, so he will enter Hell. You are Allah's witnesses on earth." (Bukhari and Muslim) 8
Heartfelt advice to a friend by Imam Ibn Qayyim al- Jawziyya (d.751H) ِ ن الرَّحِ يم ِ ِسم ِ اهللَِّ الرَّحْ مَ ـ ْ ب In the name of Allah, The Lord of Mercy, The Giver of Mercy We thank Allah for this opening. In shaa Allah T’Ala we will continue sharing with you the translation in English of Ibn Qayyim’s “Risalatu Ibn al-Qayyim ila Ahadi ikhwanihi” “I have never regretted anything as much as my regret over a day on which the sun sets and my life span decreases while my good deeds have not increased” Ibn Mas’ud (radiy Allahu’anhu)” We finished reading the Introduction in our last session, Alhamdulil Allah Rabb al alameen. Now we move on to Chapter: Patience (al-sabr)1 and certainty (al-yaqin)2. » [24 :﴾ ]السجدة٢٤َصبَرُو ۖا ْ َوكَانُوا ْ ِ ٔبَايَٰ ِتنَا يُو ِقنُون َ م ِرنَا ملَّ َا ۡ َ ن ِبأ َ ﴿وَجَ َع ۡلنَا ِمنۡ ُه ۡم أَئِمَّ ٗة يَ ۡهدُو And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs» It is therefore with patience and certainty that a person can reach the status of al-imamah in religion. [Scholars offered different interpretations of what patience refers to in the ayah]; some said it is to be patient with respect to this worldly life [i.e. abstain with perseverance from unlawful and sinful worldly pleasures], and some said it is to be patient with the hardships that befall, and some said it is to avoid the unlawful with perseverance. The correct interpretation, however, is that it is to have perseverance over all that; to perform the obligations that Allah SWT ordained on us with perseverance, to avoid all that which Allah SWT forbade with perseverance, and to have perseverance over all that which Allah SWT decreed and predestined for us. 9
Allah, Most High, combined patience with certainty in the said ayah because the source of happiness of Allah’s slaves emanates from them and without them Allah’s slaves become detached from it. This is because the heart is [often] exposed to the knocks of the sinful desires that contravene Allah’s orders, and to the knocks of the doubts that contravene the divinely revealed texts, however, with perseverance such desires ( al-shawahat) are casted away and with certainty such doubts (al-shubahat) are pushed out- for [sinful] desire (al-shahwa) and doubt (al-shubahat) are pushed out – for [sinful] desire (alshahwa) and doubt (al-shah) oppose all the aspects of religion”. Only those who pushed away their desires with perseverance (al-sabr) and barred their doubts with certainty (alyaqin) will be saved from Allah’s SWT punishment i.e. Allah, Most High, said in the ayah خ ٰلَ ِق ُك ۡم كَمَ ا َ َٱستَمۡ تَ ۡعتُم ِب ۡ خ ٰلَ ِق ِه ۡم ف َ َٱستَمۡ تَعُوا ْ ِب ۡ موَ ٰٗال َوأ َ ۡو ٰلَدٗا ف ۡ َ َش َّد مِن ُك ۡم ُقوَّةٗ َوأ َ ۡكث َ َر أ َ ﴿كَٱ َّلذِي َن مِن َقبۡلِ ُك ۡم كَانُوٓا ْ أ ك َ َٱأل ٓخِ َر ِةۖ َوأ ُ ْو ٓلَٰ ِئ ۡ ع َٰم ُل ُه ۡم فِي ٱل ُّدنۡيَا و ۡ َ ك حَ ِبطَتۡ أ َ َاضوٓاْ ۚ أ ُ ْو ٓلَٰ ِئ ُ ُضتُ ۡم كَٱ َّلذِي خ ۡ خ ٰلَ ِق ِه ۡم َوخ َ ٱستَمۡ تَعَ ٱ َّلذِي َن مِن َقبۡلِكُم ِب ۡ [69 :﴾ ]التوبة٦٩َه ُم ٱ ۡلخَٰسِ رُون ُ « [You disbelievers are] like those before you; they were stronger than you in power and more abundant in wealth and children. They enjoyed their portion [of worldly enjoyment], and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged [in vanities] like that in which they engaged. [It is] those whose deeds have become worthless in this world and in the Hereafter, and it is they who are the losers » [At-Tauba: 69] The part “enjoined their portion of worldly enjoyment” refers to their engagement of their share of [sinful] desires while the part “engaged [in vanities] like that in which they engaged” refers to engaging in false and unlawful matters regarding the religion of Allah SWT – referring to vain and false topics of the people of doubts. The end of the ayah, ٦٩َه ُم ٱ ۡلخَٰسِ رُون ُ ك َ َٱأل ٓخِ َر ِةۖ َوأ ُ ْو ٓلَٰ ِئ ۡ ع َٰم ُل ُه ۡم فِي ٱل ُّدنۡيَا و ۡ َ ك حَ ِبطَتۡ أ َ أ ُ ْو ٓلَٰ ِئ [It is] those whose deeds have become worthless in this world and in the Hereafter, and it is they who are the losers » [At-Tauba: 69] Allah mentioned that the result of such a state, namely becoming losers and their deeds becoming worthless, depends on their following of desires, which is enjoying their por-
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tion of worldly pleasures, and on following the doubts, which is engaging in false and in vain topics. 1.Sabr: patience and steadfastness, the restraint of one’s self to that which is dictated by the divine law. It is of three levels, steadfastness in the obedience of Allah SWT, steadfastness in avoiding the prohibited matters and patience at the onset of calamity. Ikhlas can never be complete without sidq and sidq cannot be complete without ikhlas and the two can never be complete without sabr. The person is patient through Allah, i.e. seeking His aid Alone; for Allah, i.e. arising out of love for Him and the desire to draw close to Him; and with Allah, i.e. doing only that which He wills. 2.Yaqin certainty. It is to faith (iman) what the soul is to the body, it is the soul to the actions of the heart which in turn formulate the souls to the actions of the limbs and through it one attains the rank of Siddiq. From yaqin does tawakkul (absolute reliance in Allah) sprout and through yaqin is all doubt, suspicion, and worry dispelled and the heart filled with love, hope and fear of Allah. Yaqin is of three levels, that which arises from knowledge (‘ilm al-yaqin), seeing (‘ain al-yaqin) and actual experience (haqq al-yaqin). In shaa Allah T’Ala TO BE CONTINUED.
Abu Hurairah RA said: The Prophet (sallallaahu ’alayhi wa sallam) said, "Avoid the seven destructive things.'' It was asked: (by those present): "What are they, O Messenger of Allah?" He replied, "Associating anyone or anything with Allah in worship; practising sorcery, killing of someone without a just cause whom Allah has forbidden, devouring the property of an orphan, eating of usury, fleeing from the battlefield and slandering chaste women who never even think of anything touching chastity and are good believers." (Bukhari and Muslim)
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nor grieve good
Whatever
healthy sadness making you close to Allah.
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decrees bring so much elevation.
Abdullah bin Mas'ud RAreported: The Prophet (sallallaahu ’alayhi wa sallam) said, "He who has, in his heart, an ant's
Abu Hurairah RA reported: The Prophet
weight of arrogance will not enter Jan-
(sallallaahu ’alayhi wa sallam) said, "Allah
nah." Someone said: "A man likes to wear
will cover up on the Day of Resurrection
beautiful clothes and shoes?'' Messenger
the defects (faults) of the one who cov-
of Allah (sallallaahu ’alayhi wa sallam)
ers up the faults of the others in this
said, "Allah is Beautiful, He loves beauty.
world." (Muslim)
Arrogance means ridiculing and rejecting the Truth and despising people." (Muslim)
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سورة يوسف Surah Yusuf # 97-101 َصيرًا َوأْتُو ِني ِ ِيصي ٰهَذَا فَأ َ ْلقُوهُ َع َلىٰ وَجْ ِه أَبِي يَأ ْتِ ب ِ اذْ َهبُوا ِب َقم ني َ است َ ْغ ِف ْر َلن َا ذُنُوبَن َا إِنَّا ُكن َّا خَاطِ ِئ ْ قَالُوا يَا أَبَانَا They said : O our father, ask for us forgiveness of our sins; indeed, we have been sinners. 12:97 The story leads towards a happy ending; all the loose ends are ge3ng 4ed up. The brothers realize their mistake, taking years to heal and mend their hearts. All the characters in the story are nurtured and reformed in their own ways. Yusuf عليه السالمwas nurtured to become the keeper of the treasures of Egypt. Ya'qub عليه السالمbecame stronger in faith. The reform of the brothers was different, because they were sinners. Reform is always an achievement, but in different ways. Everything in the life story of Yusuf عليه السالمshows ↙ 12:100 َشا ُء إِنَّ ُه ُه َو ا ْل َعلِي ُم الْحَ كِي ُم َ إِ َّن َربِّي َلطِيفٌ ملِ َا ي We are taken from one situa4on to the next, in such a smooth way, we don't realize it. The brothers slowly realized their crimes, the barriers in their hearts slowly unlocking, un4l they're could admit their mistake. They were jealous of Yusuf عليه السالمand when they realized that Allah ( )ﷻpraised him, their jealousy melted away. They admiLed their mistakes to their father, whom they had hurt, deceived, accused and mocked. They need forgiveness for this. They didn't ask Yusuf عليه السالمfor forgiveness, because the decree of Allah ( )ﷻwas to place him in a beLer and honored posi-
4on. Being thrown in the well for him led to him being the most powerful person in Egypt. They asked their father to seek their forgiveness, as if they were ashamed to face Allah ()ﷻ. The dua of parents is accepted. Their sin was great, because they abused their father. When you ask your parents to make dua for you, it makes them happy, because it is an honour for them, as if you are giving them the right to supplicate for you. If the rights of parents are not resolved in dunya, they will be in akhirah. When you disobey your parents, you are commi3ng the sin of disregarding the commands of Allah ( )ﷻas well. When the sons asked Ya'qub عليه السالمto seek their forgiveness, they were in fact ge3ng two benefits. Allah ( )ﷻwould forgive them when their father made dua for them, and their father's heart would also melt for them. When you confess your sins and humble yourself, Allah ( )ﷻelevates you. سوْفَ أ َْست َ ْغ ِف ُر َل ُك ْم َربِّي ۖ إِنَّ ُه ُه َو ا ْل َغفُو ُر الرَّحِ ي ُ م َ َقَال He said : I will ask forgiveness for you from my Lord. In deed, it is He who is the Forgiving, the Merciful. 12:98 Good character is a fruit of faith. When you plant the seed of faith in your heart, and water it with knowledge, it grows into a strong tree, giving forth the fruit of a good and sound character. When you spend 4me with the Qur'an, it will affect your heart. The barren earth becomes moist and soR when rain falls on it, burs4ng forth its growth. The verses of the Qur'an are as the rain; they soften the heart, so that the faith can burst forth. Surah Yusuf, the life story of Yusuf عليه السالم, is the best story, every step of it planned by Allah ()ﷻ. It tells us about the nature of human beings, and the different ways in which they are reformed. To make is4ghfar, seeking forgiveness from Allah ()ﷻ, is not in your hands, it is guidance from Allah ()ﷻ. The brothers confessed that they sinned inten4onally, when they said: ني َ إِنَّا ُكن َّا خَاطِ ِئ The dua of Adam عليه السالمaRer he had made the mistake of approaching the forbidden tree in Jannah was more humble. ُسن َا َو إِن َّل ْم تَ ْغ ِف ْر َلن َا َوتَرْحَ مْ ن َا َلنَكُونَ َّن ِم َن ا ْلخَاسِ رِي َ ن َ َاال َربَّن َا ظَلَمْ ن َا أ َنف َ ق They said : Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers. 7:23 16
They considered their mistake to be an injus4ce, and showed greater regret. ‍َال‏  َ ‍ق‏ Ya’qub ‍ ؚليه السالم‏answered them straight away. There is no preposition, like ‍ Ůˆâ€Źor ‍٠‏. â€Šâ€ŤŘłŮˆŮ’Ů ŮŽ ŘŁ َْست ŮŽ Ů’Řş Ů?Ů Ů?Řą ŮŽŮ„ Ů?Ůƒ Ů’Ů… َعبّŮ?ي‏ ŮŽ Ya'qub ‍ ؚليه السالم‏did not say that he would make Is4ghfar for them at that 4me, he said ŮŽâ€ŤŘłŮˆŮ’Ů â€Ź, later, in the future. ŮŽ They really wanted him to do it straight away, but he indirectly tells them to be pa4ent. There is a dierence between َ‍ ŘłŮˆŮ’Ů â€Źand ‍س‏. If he had said Ů? ŮŽ ‍سأستغ٠ع‏, it would mean straight away. The sons abused and mocked and lied to Ya'qub ‍ؚليه السالم‏. He didn't refuse, but delayed it. The scholars have given two reasons for this.
If you have enmity with someone, and you cannot remove it from your heart, however much you try to clean your heart, make dua for them. This is very diďŹƒcult, specially if you have been oppressed. This also works to remove any jealousy you may have for someone. Both these situa4ons need jihad with yourself for you to make dua. It shows a pure heart, and makes you overcome your weakness. 2 This explana4on was given by a scholar aRer pondering upon the verses. In ayah 91, the brothers confessed their crime to Yusuf ‍ ؚليه السالم‏but didn't ask for for forgiveness. In ayah 97, they confessed to Ya'qub ‍ ؚليه السالم‏and asked for forgiveness. The confession of the sons  12:97 ‍ني‏ ŮŽ ‍است ŮŽ Ů’Řş Ů?Ů Ů’Řą َلن َا Ř°Ů?نŮ?ŮˆŘ¨ŮŽŮ† َا ŘĽŮ?نَّا Ů?ŮƒŮ† َّا ؎َاءŮ? Ů?،‏ Ů’ ‍قَالŮ?ŮˆŘ§ يَا أَبَانَا‏
1 Sheikh As Sa'adi said:  đ&#x;”ť ‍أ؏ابَ ءلبهم‏  đ&#x;”ť ‍؎ ŮŽŘą اؼلستغ٠اع ؼلى Ř§Ů„ŮˆŮ‚ŘŞ السŘŘą ال٠ا؜ل‏ ŮŽŮ‘ ‍أ‏   đ&#x;”ť ‍٠ي هذا Ř§Ů„ŮˆŮ‚ŘŞ ŘŁŘŞŮ… اؼلستغ٠اع‏   đ&#x;”ť ‍قعب اؼل؏اب؊‏
The confession of the brothers ⏇  12:91 ‍ني‏ ŮŽ ‍قَالŮ?ŮˆŘ§ تَاهللَّŮ? ŮŽŮ„ ŮŽŮ‚ Ů’ŘŻ آ؍َع ŮŽŮŽŮƒ اهللَّŮ? ŮŽŘš َليْن َا ŮŽŮˆ ŘĽŮ?ن Ů?ŮƒŮ† َّا َل؎َاءŮ? Ů?،‏ The response of Ya’qub ⏇  12:98 â€ŤŘłŮˆŮ’Ů ŮŽ ŘŁ َْست ŮŽ Ů’Řş Ů?Ů Ů?Řą ŮŽŮ„ Ů?Ůƒ Ů’Ů… َعبّŮ?ŮŠ Ű– ŘĽŮ?نَّ Ů?ه Ů?ه ŮŽŮˆ ا Ů’Ů„ َغ٠Ů?Ůˆ Ů?Řą العَّŘŮ? ŮŠ Ů?م‏ ŮŽ َ‍قَال‏
The 4me when the sons approached their father was The sons commiLed many crimes against their father, morning, or day4me. So he responded to them, and chose were disrespec\ul many 4mes, caused him so much grief. the best 4me to ask for their forgiveness, which was the Their regret was more intense. Ya'qub ‍ ؚليه السالم‏asked for 4me before fajr. The 4me of tahajjud is the best 4me for forgiveness and mercy for them, by saying Ů?‍ ŘĽŮ?نَّهŮ? Ů?Ů‡ŮˆŮŽ ا Ů’Ů„ َغ٠Ů?ŮˆŘąâ€Ź seeking forgiveness form Allah (‍)‏, and is the 4me of the ‍العَّŘŮ? ŮŠ Ů?م‏. Sins have consequences, one of which is that it acceptance of duas. stops you from belief. When Allah (‍ )‏forgives the sin, you do not have to face the consequences, and He (‍ )‏ Ya'qub ‍ ؚليه السالم‏uses the name of Allah (‍)‏, because opens the doors of mercy for you. The response of Yusuf Allah (‍ )‏reforms them through the is4ghfar. When you ‍ؚليه السالم‏: ask forgiveness, or supplicate for someone else, this re 12:92 ‍ني‏ ŮŽ ‍قَالَ َال ŘŞŮŽŘŤŮ’ŘąŮ?يبَ ŮŽŘš ŮŽŮ„ŮŠŮ’ Ů?Ůƒ Ů?Ů… ا Ů’Ů„ŮŠŮŽ Ů’Ůˆ ŮŽŮ… Ű– ŮŠŮŽ Ů’Řş Ů?Ů Ů?Řą اهللَّŮ? ŮŽŮ„ Ů?Ůƒ Ů’Ů… Ű– ŮŽŮˆ Ů?ه ŮŽŮˆ أَعْŘŮŽ Ů?Ů… العَّاŘŮ? Ů?م‏ moves ego, greed and other sicknesses of the heart. This is specially if the person you are making dua for doesn't know. Yusuf ‍ ؚليه السالم‏was put in a beLer posi4on by Allah (‍)‏, when he was given the most important posi4on in Egypt. The Messenger of Allah ‍ ؾلى اهلل ؚليه Ůˆ سلم‏said: He did ihsaan on them, by asking forgiveness for them without their asking for it. Although he was the one who  . ‍ني ŮŽŮˆŮ„ ŮŽŮŽŮƒ Ů?ب Ů?Ů…ŘŤ Ů’ Ů?ل‏ ŮŽ ‍َم ْن َدَؚا ŘŁŮ„ ŮŽŘŽŮ? ŮŠ Ů?ه Ů?بظَ ْه Ů?Řą ا Ů’Ů„ َغيْبŮ? قَالَ املْ ŮŽŮ„ Ů?ŮŽŮƒ املْ Ů? ŮŽŮˆŮƒŮ‘ŮŽŮ„Ů? Ů?ب Ů?ه آ Ů?م‏ suered, he didn't seek revenge. This shows the purity of 2732 b ‍ ŘŘŻŮŠŘŤâ€ŹŘŒ ‍ ŘľŘŮŠŘ Ů…ŘłŮ„Ů…â€Ź# his heart. Yusuf ‍ ؚليه السالم‏takes the names of Allah Ů?‍ أَعْŘŮŽ م‏ He who supplicates for his brother behind his back (in ‍ني‏ ŮŽ ‍العَّاŘŮ? Ů?م‏, which make you aLach to Allah (‍)‏. The older his absence), the Angel commissioned (for carrying suppli you get, the wiser you become. Allah (‍ )‏gives wisdom and knowledge when the 4me is right for you. cation to his Lord) says: Amen, and it is for you also Sahih Muslim.
‍شا َ إ‏ ŮŽ ‍Ů?Řľ ŮŽŘą ŘĽŮ?ن‏ Ů’ ‍؎لŮ?ŮˆŘ§ م‏ Ů? ‍َى ŘĽŮ? ŮŽŮ„ŮŠŮ’ Ů?ه أَبَ ŮŽŮˆŮŠŮ’ Ů?ه ŮŽŮˆŮ‚ŮŽŘ§Ů„ŮŽ ا ْد‏ Ů° ‍Ů?ŮˆŘłŮ ŮŽ Ř˘Ůˆâ€Ź Ů? ‍؎لŮ?ŮˆŘ§ ŮŽŘš َلىٰ ي‏ ŮŽ ‍٠َلَمَّ ا َد‏ 17
They went straight to Yusuf ‍ؚليه السالم‏. His heart was so clean, he forgave and welcomed them all. They threw him out of his house when he was a small boy, and he, in a posi4on of power, welcomed them into Egypt. ‍َي Ů? ه‏ Ů’ ‍َى ŘĽŮ? ŮŽŮ„ŮŠŮ’ Ů?ه ŘŁŮŽŘ¨ŮŽŮˆâ€Ź Ů° â€ŤŘ˘Ůˆâ€Ź   ‍؜مها‏ Gave them an emotional welcome   ‍أ؎تؾهما‏ Gave them special treatment   ‍أبدى لهم البع Ůˆ Ř§ŘĽŮ„ŮƒŘąŘ§Ů…â€Ź ‍ني‏  َ ‍اهللَّŮ? آ Ů?Ů… Ů?ن‏ Then, when they entered unto Yusuf, he betook his par ents to himself and said: Enter Egypt, if Allah wills, in security. 12:99 The story starts with a dream, and ends with its interpreta4on. The middle is all prepara4on. The story begins with Yusuf ‍ ؚليه السالم‏rela4ng his dream to his father, who cau4ons him not relate it to his brothers. ARer that, stages upon stages pass, un4l the end, when all are united again. Allah (‍ )‏is Able to give the conclusion immediately, but there is wisdom in the delay. The characters of the story all needed to be reformed for many years. Allah (‍ )‏answers duas through dierent means. It is all subtle nurturing and eleva4on. There can be no better ending than this to the story of Yusuf ‍ؚليه السالم‏. Allah (‍ )‏gave him dunya, and he asked Allah (‍ )‏to let him die as a believer. He was not proud of what he achieved, and asked Allah (‍ )‏to complete His favor and give him a good end.   ‍ت؏َ َّهزَ ŮŠŘšŮ‚ŮˆŘ¨ Ůˆ ŘŁŮˆŘ§Ů„ŘŻŮ‡Ů? ŮƒŮ„Ů‘Ů‡Ů… Ůˆ ا ْعتَŘŮŽ Ů„ŮˆŘ§ من بالدهم ؼلى مؾع‏ Ya’qub ‍ ؚليه السالم‏and his ospring all prepare to leave their their town and go to Egypt.
He welcomed them with kindness and honour There was a special welcome for the parents. Yusuf ‍ ؚليه‏ ‍ السالم‏brought them close to him, showered them with his aec4on. They were respec\ully welcomed. ‍َال‏  َ â€ŤŮŽŮˆŮ‚â€Ź   đ&#x;”ť ‍قال ŮŠŮˆŘłŮ â€Ź Yusuf ‍ ؚليه السالم‏said: ‍ني‏  َ ‍شا ŮŽŘĄ اهللَّŮ? آ Ů?Ů… Ů?ن‏ ŮŽ ‍Ů?Řľ ŮŽŘą ŘĽŮ?ن‏ Ů’ ‍؎لŮ?ŮˆŘ§ م‏ Ů? ‍ا ْد‏   đ&#x;”ť ‍قع َن ŘŻŘŽŮˆŮ„Ů‡Ů… مؾع آمنني بمشي،؊ اهلل‏ Enter Egypt with safety, with the will of Allah He addressed all the brothers too, telling them to come in peace, assuring them that no harm would come upon them. He had so much power, but he s4ll men4ons the name of Allah (‍ )‏as if to say he is not the one giving them permission to enter Egypt, but it is the will of Allah (‍)‏. Before giving them assurance of the place and security, he associated it with Allah (‍)‏, who is Able to change the circumstances. The brothers entered joyfully.   ‍س؏َّ ŰŹŘŻŮ‹Ř§â€ŒŰ– ŮŽŮˆŮ‚ŮŽŘ§Ů„ŮŽ يَـٰٓأَبَتŮ? َهـٰذَا‏ Ů? ‍؎عّŮ?ŮˆŘ§ Ů’ ŮŽŮ„ Ů?ه ۼ‏ ŮŽ ‍ۥش ŮŽŮˆâ€Ź Ů? â€ŤŮŽŮˆ َع٠ََؚ أَبَ ŮŽŮˆŮŠŰĄ Ů?ه َؚلَى Ůą ŰĄŮ„ َؚع‏  ‍؎عَ؏َ Ů?نى‏ ŰĄ ŮŽ ‍س َن Ů?بىٓ ŘĽŮ?Ř°ŰĄ أ‏ ŮŽ ŰĄâ€ŤŘŞŮŽŘŁŰĄŮˆŮ?ŮŠŮ„Ů? Ů?Řą ۥإيَـٰىَ Ů…Ů?ن َقبۥلŮ? ŮŽŮ‚ ŰĄŘŻ ŘŹŮŽ ŮŽŘš َلهَا َعبّŮ?ى ŘŮŽ ŰŹŮ‚Ů‘Ů‹Ř§â€ŒŰ– ŮŽŮˆ ŮŽŮ‚ ŰĄŘŻ ŘŁ ŮŽŘ‏  ‍ٹلشيۥءَـٰ Ů?ن بَيۥ Ů?نى‏ ŮŽŮ‘ َ‍ٹلس؏ۥ نŮ? ŮˆŮŽŘŹŮŽ آ ŮŽŘĄ Ů?Ř¨ŮƒŮ?Ů… Ů‘Ů?Ů… َن Ůą ۥلبَ ŰĄŘŻ Ů?Ůˆ Ů?Ů… ۢن بَ ŰĄŘš Ů?ŘŻ ŘŁ َن نَّزَغ‏ Ů?Ů‘ ‍Ů?Ů… َن‏
The whole tribe of Bani Israel pack up their belongings, and head for Egypt.  ‍٠َلَمَّ ا‏   â€ŤŮˆŘľŮ„ŮˆŘ§â€Ź
 ۞ (ŮĄŮ Ů ) ‍َشآ Ů?â€ŒŰšŘĄ ŘĽŮ?نَّ Ů?ه ŰĽ Ů?ه ŮŽŮˆ Ůą ŰĄŮ„ َؚلŮ?ŮŠ Ů?Ů… ٹلۥŘŮŽ ŮƒŮ?ŮŠ Ů?م‏ ŮŽ ‍٠ملّŮ? َا ي‏ ŰŹŮŒ ‍؎ ŮŽŮˆ Ů?ŘŞŮ‰Ů“â€ŒŰš ŘĽŮ? َّن َعبّŮ?ى َلءŮ?ي‏ ŰĄ Ů?‍َني ؼ‏ ŮŽ ŰĄ â€ŤŮŽŮˆŘ¨â€Ź And he raised his parents to the throne and they fell down before him prostrate. And he said: O my father! This is the interpretation of my dream afore time! My
They reached . ‍٠‏  َ ‍Ů?ŮˆŘłâ€Ź Ů? ‍؎لŮ?ŮˆŘ§ ŮŽŘš َلىٰ ي‏ ŮŽ ‍َد‏
Lord has made it come true! He was indeed good to me, 18
when He took me out of the prison, and brought you
The prostration to people existed before the legislation
(all here) out of the bedouin-life, after Shaitan had
of Islam.
sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the AllKnowing, the All-Wise. 12:100 Yusuf ‍ ؚليه السالم‏spoke very liLle throughout the whole surah. In the beginning, he related his dream to his father, and Ya'qub ‍ ؚليه السالم‏told him not to tell anyone about it. Now, as the story approaches its end, he talks about his story to his family members, those who lived the story, and were major characters in it. His words were full of gra4tude, not an aLempt to take revenge or gain sympathy. Dierent scenes come one aRer the other. ‍ْش‏  Ů? â€ŤŮŽŮˆ َع٠ََؚ أَبَ ŮŽŮˆŮŠŮ’ Ů?ه َؚلَى ا Ů’Ů„ َؚع‏ Yusuf raised his parents to his throne, that which sig niďŹ ed his power and authority in Egypt. From the well, slavery and prison, he now has his own throne. This elevation is from Allah. The throne belonged to Yusuf, so he could bring anyone to it. He honored his
 đ&#x;”ť ‍هذا Ů„ŮŠŘł ŘłŘŹŮˆŘŻ ؚباد؊‏ This prostration was not for worship The parents and the brothers all fell into prostra4on before Yusuf ‍ؚليه السالم‏. This was inspira4on from Allah (‍)‏, Yusuf ‍ ؚليه السالم‏did not tell them to prostrate. The word [‍؎عّŮ?ŮˆŘ§â€Ź ŮŽ ] is as if a tap is opened, and the water ows, smoothly, in a stream. They all fell into sujood to Yusuf ‍ ؚليه السالم‏involuntarily, like the ow of water. Allah (‍ )‏speciďŹ es that they prostrated to Yusuf ‍ؚليه السالم‏, by the word [Ů?‍] َله‏, so that there is no confusion that they prostrated to Allah (‍)‏. In Surah Al Baqarah, Allah (‍ )‏commanded the angels to prostrate to Adam ‍ؚليه السالم‏. This was in respect for his knowledge which Allah (‍ )‏bestowed upon him. The sujood for worship is accompanied with humbleness of the heart. We place our faces on the ground, with complete submission, only for Allah (‍)‏. The Messenger of Allah ‍ ؾلى اهلل ؚليه Ůˆ سلم‏said: ‍ Ů ŘĽŮ†Ůƒ لن تس؏د هلل س؏د؊ ؼال ŘąŮ ŘšŮƒ اهلل Ř¨Ů‡Ř§â€ŹŘŒâ€ŤŘšŮ„ŮŠŮƒ Ř¨ŮƒŘŤŘąŘŠ Ř§Ů„ŘłŘŹŮˆŘŻâ€Ź  ‍ ŮˆŘء ŘšŮ†Ůƒ بها ŘŽŘˇŮŠŘŚŘŠâ€ŹŘŒâ€ŤŘąŘŹŘŠâ€Ź
parents thus.
  ٥٠٧ # ‍ ŘŘŻŮŠŘŤâ€ŹŘŒ ŮĄ # ‍ ŮƒŘŞŘ§Ř¨â€ŹŘŒ â€ŤŮˆŘ§Ů‡ مسلم‏
In Jannah, the same thing will happen; the family members who are in the lower levels will be brought forward by those in higher levels, so that the whole family is together on the highest level. This is a blessing of Allah (‍)‏. Ya'qub ‍ ؚليه السالم‏suered the most emo4onal turmoil throughout the story. Yusuf ‍ ؚليه السالم‏had physical pain, but Ya'qub ‍ؚليه السالم‏, being the father, was anguished at the loss of his believed son. The parents feel the pain of their children more than anyone else. Yusuf ‍ ؚليه السالم‏now paid special aLen4on to his parents.  ‍س؏َّ ًدا‏ Ů? ‍؎عّŮ?ŮˆŘ§ ŮŽŮ„ Ů?ه‏ ŮŽ ‍đ&#x;’˘ ŮŽŮˆâ€Ź  đ&#x;”ť â€ŤŘ§ŘŁŮ„Ř¨ŮˆŘ§Ů† Ůˆ Ř§ŘŁŮ„ŘŽŮˆŘŠâ€Ź The parents and the brothers.   đ&#x;”ť â€ŤŘ§Ů„ŘłŘŹŮˆŘŻ Ů…ŮˆŘŹŮˆŘŻŮ‹Ř§ قبل شعيؚ؊ اؼلسالم‏
Perform sujood (Salah) frequently, and Allah will raise you in ranks by one degree, and remit one of your sins - Sahih Muslim There are dierent types of sujood:   greeting â–ś ‍التŘي؊‏   respect â–ś ‍التؚظيم‏   honour â–ś â€ŤŘ§ŘĽŮ„ŮƒŘąŘ§Ů…â€Ź The sujood for Adam ‍ ؚليه السالم‏was to show respect, whereas the one for Yusuf ‍ ؚليه السالم‏was for honoring him. Yusuf ‍ ؚليه السالم‏didn't ďŹ ght for his rights, as is commonly held in the world. He relied upon Allah (‍)‏, and Allah (‍ )‏gave him his rights in the best way. 19
should not tell it to anybody, for it will not harm him - Sahih Bukhari. Yusuf عليه السالمhad no desire to tell his brothers his dream; this shows his level of ihsaan. When he related his dream to his father in ayah 4, Yusuf عليه السالم said .[ِ ]يَا أَبَتNow, he is poin4ng out the interpreta4on of his dream to his father, again saying [ِ]يَا أَبَت. The dream was to assure him of a good end, that all the struggle which would come would result in good; this gave him hope. س َن ِبي َ َْو َق ْد أ َح
َاي مِن َقبْلُ َق ْد جَ َع َلهَا َربِّي حَ ًقّا َ َوقَالَ يَا أَبَتِ ٰهَذَا تَأْوِيلُ ُر ْؤي Now, after the sujood, Yusuf عليه السالمspoke; he saw the interpretation of his dream, and told his father his reflection. You should not relate your good dreams to others, except those who love you, and you love them. This can result in jealousy in the hearts of others, and arrogance in yours. Yusuf عليه السالمtold his father his dream in the beginning, and his father advised him not to relate it to anyone else. Yusuf عليه السالمobeyed his father, and held the dream to himself. Now that he saw the interpreta4on, he told only his father, because he knew his father would never be jealous of him, nor misunderstand him; the love of parents is uncondi4onal. The Messenger of Allah صلى اهلل عليه و سلمsaid: َّث ِب ِه إِال ْ فَ ِإذَا َرأ َى أ َحَ ُد ُك ْم مَا يُحِ بُّ فَالَ يُحَ ِّد،َِّسن َ ُة ِم َن اهلل َ َال ُّر ْؤيَا الْح ش ِّ ر َ َو ِم ْن،ش ِّرهَا َ َو إِذَا َرأ َى مَا يَ ْك َرهُ فَ ْليَت َ َع َّوذْ بِاهللَِّ ِم ْن، َُّم ْن يُحِ ب .َُض َّره ُ ث ِبهَا أ َحَ دًا فَ ِإنَّهَا َل ْن ت ْ الشيْطَانِ َو ْليَتْفِلْ ثَالَثًا َوالَ يُحَ ِّد َّ # حديث، صحيح البخاري704 A good dream is from Allah, so if anyone of you saw a dream which he liked, he should not tell it to anybody except to the one whom he loves, and if he saw a dream which he disliked, then he should seek refuge with Allah from its evil and from the evil of Satan, and spit three times (on his left) and
These are our stars, to whom we must aspire. The good soul that he was, he never thought he deserved all this. The interpreta4on was very clear and apparent. Yusuf عليه السالمaLributed it all to Allah ()ﷻ. He understood that the nurturing is challenging and difficult, but he never disclosed any details. In all that he went through, he saw the ihsaan of Allah ()ﷻ. We call it difficul4es, but he saw it as the favors of Allah ()ﷻ. He felt no pain through all the occurrences. Some hardships are painful, resul4ng in nurturing, while others are without any pain, resul4ng in eleva4on. The deeper the sin, the more pain is felt. Two people with the same sickness will have different reac4ons one will feel the pain, and be nurtured, while the other will be calm, and be elevated. Yusuf عليه السالمfelt no pain, therefore, his tribula4ons were for eleva4on; he didn't sin. Yunus عليه السالمfelt pain, because he had made a mistake, and cried out to Allah ()ﷻ, from the darkness in the belly of the whale, saying:↙ ني َ ِ ِسبْحَ ان ََك إِنِّي كُنتُ ِم َن الظَّامل ُ ََّال إِ َل َه إ َِّال أ َنت None has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doers. 21:87 The more you know Allah ()ﷻ, the higher the faith, the pain then disappears. Yusuf عليه السالمdidn't complain, except when he was being accused of being a thief; even then he kept it in his heart, when he said: ↙ َصفُو َن ِ ش ٌّر َّمكَانًا وَاهللَُّ أ َ ْع َل ُم بِمَ ا ت َ أ َنت ُ ْم 20
You are in worst case, and Allah knows best the truth of what you assert! 12:77 The nurturing of Ya'qub عليه السالمwas different; he was tested with the son he loved the most, who was missing for 40 years. The grief was so intense throughout the years, that he lost his eyesight. The problems Yusuf عليه السالمfaced did not make him a biLer and complicated personality. Some people, when faced with difficul4es, break; some become stronger and firmer. The faults we have in our hearts are like knots, which we must undo. Make dua, do good deeds, cover these faults with the cloth of taqwa, and they will be un4ed. The more knots you undo, the more freedom you have, un4l all you think of is Allah ()ﷻ, and all that you do is for Allah ()ﷻ. Focus on yourself, undo those knots. Allah ( )ﷻupgraded Yusuf; his condi4on and his heart show on his tongue. Whatever is in your heart shows in your reac4ons. Yusuf عليه السالم shared his journey with his father. Allah ( )ﷻtook Yusuf, step by step, towards eleva4on.
وَجَ ا َء ِبكُم ِّم َن ا ْلبَ ْد ِ و He didn't say he had brought them to Egypt, due to the drought, because he didn't want to express any favor from himself at all. He didn't want them to feel that he pi4ed them. The father and brothers were aware of the circumstances, but Yusuf عليه السالمs4ll didn't men4on it, or the hardships the drought must surely have brought in its wake; he made the reunion sound like the happy occasion it was for him. He men4oned them coming from the village, not a word about the drought. He stated that coming out of prison, and having his family with him in Egypt, was good for him. This move from the deserts of Pales4ne, to the royal court of Egypt, was actually more for the benefit of his family, more than him, but Yusuf عليه السالمwas so humble, he made it sound as if their move was a favor to him. This was to protect the feelings of his family. Yusuf عليه السالمchose the best words, because he didn't want anyone to sympathize with him, thereby thinking badly of Allah ()ﷻ. خ َو ِتي ْ َِني إ َ ْ الشيْطَا ُن بَيْنِي َوب َّ َمِن بَ ْع ِد أ َن نَّزَغ
Yusuf عليه السالمnow went to the core of the problem - the shaitan, who doesn't want people to be happy Yusuf عليه السالمdidn't men4on entering the prison, and together. He wants everyone to be separated, beonly coming out of it. This is how good he thought of cause that gives him power over the human being, Allah ()ﷻ. He was too shy to men4on his troubles. who is without his support system; the jama'ah gives strength. The shaitan knows the weaknesses of the This shows the purity of his heart. People like to talk human beings, and he always pokes them on their of the miseries they have, but Yusuf عليه السالمnever weak spots. Then he retreats to see them fight and men4oned anything nega4ve. He aLributed all the argue, becoming the audience, goading them into good in his life to Allah ()ﷻ. We all have problems in figh4ng more and more. The brothers had weaklife; don't talk about them, or dwell on them, and after they are gone, aLribute the relief to Allah ()ﷻ. Dur- nesses, and Ya'qub عليه السالمhad weaknesses; Yusuf ing the trial, keep it a secret, so that you don't get con- عليه السالمwas innocent, but caught in between them. fused as to how to react. ARer a sickness, don't talk of Yusuf عليه السالمwas never involved in the fight, but he included himself with his brothers, saying []بَيْنِي. your pain and misery, talk about your cure, and success. Yusuf عليه السالمalso didn't men4on the well Yusuf عليه السالمblamed the shaitan for their separaat all, which marked the beginning of his journey, be4on. The shaitan can blow up the problem out of procause that would hurt his brothers, and he had prompor4on, so don't let him have any chance to cause ised them ↙ trouble. َال تَثْرِيبَ َع َليْ ُك ُم ا ْليَ ْو َ م َشا ُ ء َ إِ َّن َربِّي َلطِيفٌ ملِّ َا ي السجْ ِ ن ِّ خرَجَ نِي ِم َن ْ َ إِذْ أ
No reproach on you this day. 12:92 He overlooked their crimes, because he cared for their feelings. He skipped over the part of the well and that of his life as a slave in the house of the Aziz.
Yusuf عليه السالمwent under oppression, and it was a mercy for him, shaping him into a diamond. Allah ( )ﷻ elevates with kindness, subtly. Who could imagine that being thrown in the well would lead to the
21
the nurturing of Allah ()ﷻ, you will benefit by it. Make your concern only Allah ()ﷻ. Don't let any situa4on or any problem make you take your eyes off Allah ( ;)ﷻthen you will overcome the trial. ِيث ِ األ َحَ اد ْ رَبِّ َق ْد آتَيْتَنِي ِم َن املْ ُلْكِ َو َعلَّمْ تَنِي مِن تَأْوِي ِل
throne of Egypt. Allah ( )ﷻbrings goodness from places you cannot even think of. إِنَّ ُه ُه َو ا ْل َعلِي ُم الْحَ كِي ُ م The gentle and kind nurturing of Allah ( )ﷻis based on His knowledge and wisdom. Allah ( )ﷻknows who will accept the nurturing, and benefit from it. Allah ( )ﷻknows everything, and everyone. He places everyone in their proper place; He knows who deserves to be in which place. األ َحَ ادِيثِ ۚ فَاطِ َ ر ْ رَبِّ َق ْد آتَيْتَنِي ِم َن املْ ُلْكِ َو َعلَّمْ تَنِي مِن تَأْوِي ِل ُسلِمً ا ْ َاآلخِ َر ِة ۖ تَ َوفَّنِي م ْ ْضأ َنتَ َولِيِّي فِي ال ُّدنْيَا و ِ َاألَر ْ السمَ اوَاتِ و َّ ني َ ِِالصالِح َّ َوأَلْحِ ْقنِي ب My Lord! You have indeed bestowed on me of the sov ereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guard ian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous. 12:101 Allah ( )ﷻreformed Yusuf عليه السالمthrough the decree. The worldly concern of the brothers was the love of their father. They interfered, ploLed, accused their father, threw their brother in the well, and lied about it. The preoccupa4on with dunya will make you go from one sin to another. Yusuf عليه السالمspoke only about the good, posi4ve and bright occasions in his life, not the difficult situa4ons. Everyone goes through nurturing in life; the calami4es and different situa4ons all serve to reform us. When you recognize
Yusuf عليه السالمwent through nurturing in a very subtle way. When you recognize and accept the nurturing of Allah ()ﷻ, you grow. This maturity shows in his dua. Yusuf عليه السالمreached the maximum height of power in the dunya, although this wasn't his concern. His concern was Al Firdaus, so Allah ( )ﷻgave him the dunya. When you have a worldly goal, you are actually restric4ng and limi4ng your mind. Do not let the dunya drive you; you must control it. The supplica4ons of the prophets and messengers are reforming, to make you good enough to be in Jannah. Before Yusuf عليه السالمmen4ons his dua, he confesses to Allah ( )ﷻabout the posi4on of dunya he was given by Him. Many people become arrogant when they are given a status in dunya. The confession of Yusuf عليه السالمshows his humbleness. When you learn, Allah ( )ﷻis the One teaching you. The physical teacher is only a means. So when you learn something, thank Allah ( )ﷻand aLribute it to Him. Yusuf عليه السالمwas given the knowledge of interpre4ng dreams, as well as understanding the Divine books and revela4ons. ْض ِ َاألَر ْ السمَ اوَاتِ و َّ فَاطِ َر Now Yusuf عليه السالمmakes tawassul, reaching out and connec4ng with Allah ( )ﷻthrough His names and aLributes. Allah ( )ﷻis the One who creates without any previous example, crea4ng something perfect from nothingness. Yusuf عليه السالمwas in the desert, then the well, then a slave, in prison, and now he was the most powerful man in Egypt. Allah ( )ﷻgave him such a high status in dunya, from nothing. Though Yusuf عليه السالمwent through physical hardship, the brothers experienced mental strain; lies lead to more lies, and more stress. In the end, the purity of the heart of Yusuf عليه السالمshines through. Yusuf عليه السالمdid not tell his father anything nega4ve about what he went through. He just said:↙ {َشا ُء َ }إِ َّن َربِّي َلطِيفٌ ملِّ َا ي By this Ya'qub عليه السالمunderstood that Yusuf عليه السالمhad gone through gentle nurturing. The reality 22
shows, and you don't need to talk about it. Yusuf عليه السالمdidn't have to relate his story, the favor he was enjoying was apparent to everyone. َب ِّ ر Yusuf عليه السالمused the name of Allah الرب, acknowledging the nurturing. Prophets and messengers also have to go through nurturing, but at a higher level than us. The nurturing is a blessing from Allah ()ﷻ, and is a sign of belief. ِيث ِ األ َحَ اد ْ َق ْد آتَيْتَنِي ِم َن املْ ُلْكِ َو َعلَّمْ تَنِي مِن تَأْوِي ِل Yusuf عليه السالمmakes his supplica4on, star4ng by confessing the blessings of Allah ()ﷻ. Allah ( )ﷻreforms with dunya and akhirah. The dominion Allah ( )ﷻgave him was his worldly blessing, and the special nurturing was the giR of interpreta4on of dreams, and the understanding of religion. ْض ِ َاألَر ْ السمَ اوَاتِ و َّ فَاطِ َر فاطر to split فَطَ َرVerb ▶ Yusuf عليه السالمmade وسيلة, connec4on to Allah ( )ﷻ by His ac4ons, that of spli3ng the heavens and earth. Yusuf عليه السالمwas as if he came from the spli3ng of the earth, coming from the desert, then into the well, and a slave in the palace of the Aziz, to the posi4on of the most powerful man in Egypt. َاآلخِ َر ِة ْ أ َنتَ َولِيِّي فِي ال ُّدنْيَا و Yusuf عليه السالمunderstood the meaning of والية اهلل, the guardianship of Allah ()ﷻ. Allah ( )ﷻwas His ولي, his guardian, who cares, protects, loves, and gives victory. This is a higher level than a companion or صاحب. Yusuf عليه السالمlived in والية اهلل. He was all alone, with no parents to care for him. Throughout the years, Allah ( )ﷻwas his ;وليhe grew up with only Allah ( )ﷻ in the well, the palace of the Aziz, in prison, and the palace of the king. Yusuf عليه السالمfelt this, and made the du'a with this name. Allah ( )ﷻeven protected him from his own self, when he was in danger of falling into desire in the palace of the Aziz. He was also protected from complaining during all his years in prison. When Yusuf عليه السالمreached the posi4on of power, he didn't become arrogant, but did even more ihsaan; the situa4ons didn't change his a3tude of ihsaan. Yusuf عليه السالمwas muhsin, a good doer, doing
everything in excellence, throughout his trials. All this shows ;والية اهللYusuf عليه السالمhad gained victory over himself. Allah ( )ﷻis the Best Guardian and Companion. ۖ خرِجُ هُم ِّم َن الظُّلُمَ اتِ إِلَى الن ُّو ِر ْ ُاهللَُّ َولِيُّ ا َّلذِي َن آ َمن ُوا ي ِخرِجُ ونَهُم ِّم َن الن ُّو ِر إِلَى الظُّلُمَ ات ْ ُوَا َّلذِي َن َكفَرُوا أ َ ْولِيَا ُؤ ُه ُم الطَّاغُوتُ ي أ ُو ٰلَئ َِك أ َْصحَ ابُ الن َّا ِر ۖ ُه ْم فِيهَا خَالِدُو َ ن Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever. 2:257 The more you believe, the more Allah ( )ﷻwill be your Wali. When Allah ( )ﷻis your Wali, no one can harm you. The Messenger of Allah صلى اهلل عليه و سلم said : . من عادى لي وليا فقد آذنته بالحرب: ن اهلل تعالى قال ،وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه فإذا أحببته كنت،وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه ويده التي يبطش، وبصره الذي يبصر به،سمعه الذي يسمع به وإن سألني أعطيته؛ ولئن استعاذني، ورجله التي يمشي بها،بها .عيذنه # كتاب، رياض الصالحني، صحيح البخاري1# حديث، 9 Allah the Exalted has said: I will declare war against him who shows hostility to a pious worship per of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have en joined upon him; and My slave keeps on coming closer to Me through performing Nawafil (prayer or doing extra deeds besides what is obligatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he 23
الثبات على اإلسالم To remain firm upon Islam Yusuf عليه السالمasked Allah ( )ﷻto make him die in the state of Islam. We cannot ask Allah ( )ﷻfor death, and we ask for longer life if it is good for us. The Messenger of Allah صلى اهلل عليه و لسمsaid: : فليقل،ًال يتمنني أحدكم املوت لضر أصابه فإن كان البد فاعال وتوفنى إذا كانت،اللهم أحينى ما كانت الحياة خيرا ً لى .الوفاة خيرا ً لى 586 # حديث،1# كتاب، رياض الصالحني، متفق عليه
walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect
Let none of you wish for death on account of an af
him - Sahih Bukhari.
fliction that befalls him. If he has no alternative, let
Allah ( )ﷻwill take you out of the darkness of the attachment of dunya, from sins and innova4ons, to the light of faith and obedience, and aLachment to Allah ()ﷻ. This light gives you power in life, and it will light your way on the Sirat on the Day of Judgment. خوْفٌ َع َليْ ِه ْم و ََال ُه ْم يَحْ زَنُو َ ن َ أ ََال إِ َّن أ َ ْولِيَا َء اهللَِّ َال No doubt! Verily, the Auliya’ of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. 10:62 The difficul4es that Yusuf عليه السالمfaced did not make him biLer. He was not afraid, even in the well, because والية اهللoverpowered him. It is a great blessing for us, that we have the supplica4ons of the prophets and messengers in the Qur'an, and can use them when we need to. Yusuf عليه السالمmade this dua aRer all the hardships were finished, and he was reunited with his beloved father. He concentrated more on the confession of the blessings bestowed upon him by Allah ()ﷻ, and the tawassul, or connec4ng to Allah ()ﷻ. He made two requests to Allah ()ﷻ:
him pray : O Allah! Give my life so long as the life is good for me, and take away my life if death is good for me. The dua of Yusuf عليه السالمis so humble, surrendering and submi3ng to Allah ()ﷻ. This is how he was in life, never complaining, always submi3ng to Allah ()ﷻ. He asked for firmness at the 4me of death. Taqwa gives protec4on from changing your heart. The key of the whole Qur'an is ال إله إِالَّ اهلل. ني َ ِِالصالِح َّ َوأَلْحِ ْقنِي ب This part of the dua is also gentle and humble, showing the purity of his heart. He asked Allah ( )ﷻto make him a follower of the righteous people, even though he himself was righteous. He never looked at his deeds with pride; this is the way of the believer.
ُسلِمً ا ْ تَ َوفَّنِي م 24
Keeping Calm is a Skill A man might look calm and composed on the outside, but can be a raging volcano within. If you can keep calm when you are angry, then you have genuine self-control. We should always be just and balanced in what we choose to say, whether we are happy or upset, whether we like what is happening or detest it. Calm manifests itself in our tone of voice, in the words we choose, in our gestures, our facial expressions, and our deportment. We should keep in mind that our worship is not restricted to prayer, fasting, and the pilgrimage. We need to conduct ourselves accordingly. Abu Hurairah (RA) relates that a man approached the Prophet (peace be upon him) and said: “O Messenger of Allah! There is a woman who is well-known for how much she prays, fasts, and gives in charity, but she abuses her neighbors with her tongue.” The Prophet (peace be upon him) said: “She is in Hell.” (Authenticated by Al-Albani, 119) Self-control means to refrain from responding recklessly to what goes on around us. It means to condition ourselves to respond appropriately according to our personal past experiences and what we learn from the experiences of others. It is part of human nature to experience periods of intensity and periods of listlessness. It is related that the Prophet (peace be upon him) said: “Every activity has its period of intensity and then that intensity diminishes.” (Ibn Hibban) Composure resides in the fraction of a second between the provocation itself and the gut reaction to it. This is why the Prophet (peace be upon him) said: “Patience needs to be exercised when calamity first strikes.” (Al-Bukhari, 1302) We need to deal with every provocation in our lives knowing that Allah SWT is watching us always. This will make us react more judiciously and help us learn to control ourselves. This is because we know that composure and self-control are praiseworthy qualities, while reacting recklessly is a sign of feeblemindedness and weakness of character. We learn from experience that it is much easier to say something than it is to carry it out. It is easy to get carried away by the heat of the moment because we do not want to accept that which upsets us.
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Those who possess a measure of calm did not attain that skill overnight. They learned it after many attempts and just as many failures. They certainly suffered from indecision and disappointment on many occasions. However, they never gave up trying to better themselves. They took Allah’s SWT promise to heart: (٢٩) ني َ َسجُ و ِن ۡ ۡك ِم َن ٱمل َ َّغيۡرِى َأل َجۡ َع َلن َ خذۡتَ إِ َلـٰهًا َ َّن ٱت ِ ِٕقَالَ َلٮ {And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good.} (29:69) Here is where true piety and fear of Allah SWT come into play. Allah SWT says: (٣) عظِي ٌم َ غ ِف َرةٌ۬ َوأ َجۡ ٌر ۡ م َّ َى َلهُم ٰۚ متَحَ َن ٱهللَُّ ُقلُوبَہُ ۡم لِلتَّ ۡقو ۡ ك ٱ َّلذِي َن ٱ َ َِٕسولِ ٱهللَِّ أ ُ ْو َلـٰٓٮ ُ َصوَٲتَ ُه ۡم عِن َد ر ۡ نأ َ ُضو ُّ ن ٱ َّلذِي َن يَغ َّ ِإ {Indeed, those who lower their voices before the Messenger of Allah - they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.} (49:3) This verse comes in Chapter Al-Hujurat which addresses a number of relevant issues, like commanding people not to raise their voices above that of the Prophet SAWS, not to spread rumors, not to slander people, not to make fun of them, and to avoid suspicion. This Chapter of the Qur’an also strongly condemns racism, chauvinism, and dissension. This Chapter also includes the verse: َسو َل ُه ُ ٱإلِيمَ ـٰ ُن فِى ُقلُو ِب ُك ۡۖم َو إِن تُطِيعُوا ْ ٱهللََّ َور ۡ خ ِل ُ َسلَمۡ نَا وَملَّ َا يَ ۡد ۡ منَّاۖ قُل َّل ۡم تُؤۡ ِمنُوا ْ َو َلـٰكِن قُو ُلوٓا ْ أ َ عرَابُ ءَا ۡ َ ٱأل ۡ ِ۞ قَالَت (١٤) غفُو ۬رٌ رَّحِ ي ٌم َ ََّن ٱهلل َّ ِشيۡـًٔاۚ إ َ م ۡن أَعۡمَ ـٰلِ ُك ۡم ِّ َال يَلِتۡكُم {The Bedouins say, ‘We have believed.’ Say: ‘You have not [yet] believed; but say [instead], 'We have submitted,’ for faith has not yet entered your hearts.} (49:14) This means that true faith is a moral practice carried out on a high level that entails concern for how we deal with others and acknowledge their rights. Looking at things positively, even the provocations and sorrows we face, is something that stems from our faith in Allah’s SWT wisdom and our knowledge that nothing transpires in Creation except that He SWT wills it so. This gives us a new perspective on things. Since we expect the best from Allah SWT, instead of reacting negatively, we act calmly and look to avail ourselves of the opportunities that our new set of circumstances presents to us.
Exerting our every effort in positive work is not antithetical to keeping calm. It is the other face to keeping calm. Productive and successful people are usually not the kind who are easily provoked. This is because they are people who are willing to work hard over the long haul to achieve results. They do not expect things instantly. It is said that successful leaders react calmly to emergencies and provocations as if they were normal happenings. This does not mean that they are unconcerned about what is going on, but rather that they keep themselves composed enough to think clearly and come up with solutions. When we speak about being calm and collected, it does not mean that we have discarded human nature and our natural qualities and feelings. It means to add a quality to our other natural qualities, one known as “composure”. It is a quality we need to try to summon when we face a problem or emergency, or when we are confronted by a provocation. We can do this by immediately invoking the idea that this circumstance has been designed expressly to test our patience and self-control, and that it is something Allah SWT has decreed. Our inner natures are very strong. If you happen to be a person who is naturally calm, then you have in your nature a quality that Allah loves. Otherwise, know that practice makes a difference. Like Abu al-Darda’ said: “Clemency is acquired through practice and patience is acquired through practice.” We have experienced bitter things in life which we think that we would have been better off not experiencing. Those experiences help to shape our personality and make us into a better, more tolerant and forgiving person. They also teach us how to keep calm and retain composure under stress. In this way, Allah SWT has blesses us to live a happy, contented life.
Narrated `Abdullah bin `Umar (RA): Allah's Messenger (peace be upon him) said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection. " (Sahih al-Bukhari, Vol. 3, Book 46, Hadith 3)
ARABIC PRONOUNS
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No woman will ever face the same test as Maryam
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an evil
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something you are innocent of, and you are quiet, then
explode by prodding him more
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Jabir RA said: The Prophet (sallallaahu
Ibn Umar RA reported: Messenger of
’alayhi wa sallam) said, "He who has
Allah (sallallaahu ’alayhi wa sallam) said:
eaten onion or garlic or leek should not
"Envy is justified in regard to two types
approach our masjid, because the angels
of persons only: a man whom Allah has
are also offended by the strong smells)
given knowledge of the Qur'an, and so he
that offend the children of Adam."
recites it during the night and during the
(Muslim
day; and a man whom Allah has given wealth and so he spends from it during the night and during the day. (Bukhari and Muslim)
Abu Hurairah RA reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Allah says: `I am just as My slave thinks of Me when he remembers Me.' By Allah! Allah is more pleased with the repentance of His slave than one of you who unexpectedly finds in the desert his lost camel. `He who comes closer to Me one span, I come closer to him a cubit; and he who comes closer to Me a cubit, I come closer to him a fathom; and if he comes to Me walking, I come to him running." (Bukhari and Muslim)
bu Hurairah RA reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "When Allah loves a slave, calls out Jibril and says: `I love so-and-so; so love him'. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him". (Bukhari and Muslim)
Masjid Bani Hashim At Jumeirah Islands, Dubai
Masjid Bani Hashim by the Grace of Allah ()سبْحَ انَ ُه َو تَعَالَى ُ عز وجل, opened its doors on 2nd Ramadan 1434; July 10th, 2013 and is a Non-Profit Organization. It envisions to offer intensive courses, lectures, workshops, Tafseer el Quran with Taddabur, Tajweed, Seerah of the Prophet & صلى اهلل عليه وسلمother important subjects in Islamic Studies. Our Mission Masjid Bani Hashim’s mission is to provide authentic understanding of Islam based on Qur'an & Sunnah of our beloved Prophet Mohammed ()صلى اهلل عليه وسلم. Masjid Bani Hashim welcomes all and provides a golden opportunity to access Islamic Courses to all seekers of Ilm. Without rushing back home, you can make a stop at Masjid Bani Hashim to nurture your soul, pray and recite The Quran.
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