Nuh

The last time, we stopped when Prophet Yusuf was imprisoned. The lecture concluded with the traits that should characterize those who want to call people to Allah (SWT)[1].

As I said earlier, everyone with us here in the mosque wishes to call others and guide them to Allah (SWT). If one does not feel this way, his/her faith is very weak, even if he/she prays, cries or performs Qiyam (night prayer).

The greater the number of people you want to help, the greater the faith in your heart becomes. You see, the heart is like a glass of water; once you overfill it, it overflows beyond its surroundings, depending on the momentum of the flow. Same thing applies to the heart and how much it sympathizes with others.

Always remember the following ayahs (verses) in which Allah says what can be translated as, “…and whoever gives life to it, (i.e., a self) then it will be as if he had given life to mankind altogether” (TMQ, 5: 32)[2], and “And is he who was deceased, then We gave him life and made for him a light to walk by among mankind, as one whose likeness is in the darkness (es), (and) he is not coming out of them?” (TMQ, 6:122). Indeed, devoting yourself to reviving dead hearts is in itself a great blessing from Allah (SWT) upon you. Moreover, what is even a greater blessing is that helping people around you (guiding them to the right path) keeps you always religious, as you will be ashamed of committing sins. Meanwhile, the only rescue for the one who has been religious for say ten years, and starts to languish is calling people for Allah (SWT), listening to sermons, reading a lot of religious books so as to have a good ammunition to talk about and working hard in performing dua’a (supplication) and Qiyam.

Many women complain that their husbands are not religious. Instead of complaining night and day, I will give them an excellent prescription; my advice is to do their best performing much dua’a.

Ibnul-Qaiyyim said, “You should know that the most prestigious level of subservience to Allah is that of calling for His worship because it is the rank given to Prophets.”

The most wonderful thing in this life is to serve Allah (SWT). One should supplicate every dawn for Allah (SWT) to give him/her the ability and the strength to serve Him (SWT). Prophet Muhammad (SAWS)[3] used to say during fajr prayers (dawn prayer) and witr prayers (an odd number of raka`at - a unit of prayer - by which one finishes his/her Qiyam) what can be translated as, “Grant me from thee a good deed that makes me closer to you my Lord.”

Surat Yusuf is the only surah in which Allah gathers in about seven ayahs, from ayah (36) to ayah (41), what one should do to call people to Allah (SWT). According to my personal experience, I recommend that you write down the following 14 tips and follow them accurately when calling anyone to Allah (SWT); then you will see how positive the results can be Insha’ Allah.

The evidence is in the ayah in which Allah says what can be translated as, “… surely we see you (are) (one) of the fair-doers.” (TMQ, 12: 36). Yusuf (AS) had never been depressed in prison. Muslim scholars say that he used to stand by the sick, feed the hungry and visit all his fellow-inmates. Notice that he did all that while he was ‘in prison,’ unlike us; we do not visit ‘our relatives’ and we stay away from those whom we think are ‘disgraceful.’ However, in Prophet Yusuf’s case, the ones he used to help were prisoners.

In the latter ayah, the words, “We see” imply that Yusuf’s appearance was nice. There is a prevalent idea among some female Muslims that the hijab (the Islamic outfit for female Muslims) must be untidy, lest it attracts other’s attention. On the contrary, I plead them to wear what makes other women like their style of hijab. I’m not suggesting that you should wear flashy coloured clothes. It is a mistake to intentionally wear such clothes for attracting the attention of men. Instead, their intention should be focused on making the women who see them say, “I want to look like this.” Even men should care for the choice of style and colors of their clothes.

We all, female and male Muslims, should always bear in mind that nice appearance accomplishes 50% of people’s acceptance of our speech. Therefore, all of us should be careful while dressing up.

Allah (SWT) has endowed each one of us with a special natural gift; for example, you might be gifted with computer skills; so why not teach them to people? You might be talented at playing football; so why not play with them?

You should exploit whatever talent or special gift you have with the intention of getting close to people so as to guide them to love Allah (SWT); for example, if a sister is gifted with a beautiful smile, why not use it with the intention of attracting others (fellow sisters of course) and getting close to them in order to guide them to Allah (SWT)?

As for those who still have not explored their talents and gifts yet, we will devote a special lecture for them, showing them how to do that as expressed in the ayah where Allah says what can be translated as, “Inform us of the interpretation of this.” (TMQ, 12:37).

We notice this trait in Yusuf (AS) in the ayah where Allah says what can be translated as, “He said, “No food will come up to you (both) to be provided with except that I will (fully) inform you about its interpretation before it comes up to you; (i.e., I will inform you of the interpretation before the food comes to you)” (TMQ, 12:37). From this we conclude that when talking to people, we must never be hesitant or fearful of their mockery, even if we do not have much information. Always remember that Prophet Muhammad (SAWS) told us, “Convey my words to others, even if it is one ayah.” If you have a single piece of information about religion, just say it to another person without self-conceit. The more self-confident you look to others, the the better impression you give.

This is to love people around you and make them love you. You cannot gain one’s heart unless you love him/her first. When you love him/her, Allah (SWT) will make him love you. Allah (SWT) has made the heart the entrance to one’s mind. Some talk to others rationally. Some father may quarrel with his son so as to guide him to the right path; which is not the right method; the most appropriate one in both cases is the heart. This is evident in the ayah where Allah says what can be translated as, “O (you) two companions!” (TMQ, 12:39). When he said this word he truly meant it.

Give your friends presents. Prophet Muhammad (SAWS) says, “Once you give presents to each other, love shall be kindled amongst you.”

1. Therefore, if your pockets are always full of, say, candy and tapes of sermons you will be showered with love.

2. Ask about your friends and visit them. Prophet Muhammad (SAWS) said, “When someone visits his brother in Allah, Allah sends an angel from behind that says to him may you be good and so may your walk and your place in paradise.”

Can you remember when was the last time you visited a person just for the sake of Allah (SWT)?

Do not start talking religion with the one you want to help. Instead, talk about that someone’s interests first; for example, if he/she likes football, then you would better know something about it bearing in your mind your initial bottom-line intention behind this, which is getting close to him/her so as to guide him/her to Allah (SWT). Likewise, you sister can buy a magazine and read it to get acquainted with girls’ and women’s interests and latest fads, bearing in mind the same intention as well. Always keep in mind that you will never be able to influence the one whom you do not know how he/she thinks and what his/her interests are.

The same thing happened with Yusuf (AS); he started to talk with his fellow-prisoners about their problems first, not about religion. We know from the ayah in which Allah says what can be translated as, “… No food will come up to you (both) to be provided with…” (TMQ, 12:37), that Yusuf (AS) focused first on the issue of provision, which was his fellow-prisoners’ main interest. Hence, you must start from the point that interests your addressee, not you.

Have you ever seen someone fishing with a bait of strawberries? Of course not, fish like worms, not strawberries. Always keep this parable in your mind.

When you talk religion, you should follow the policy of ‘fits and starts’ (i.e. touch your target point and swiftly go back to where you were). In other words, if you find the way paved and your addressee is ready to listen to what you want to say, give him/her a rich and strong dose of religion then return to your first subject of discussion. Observe ayah 37; Yusuf (AS) attracted his addressees by talking first about the issue of provision, which was of their interest. Next, he started talking about religion in ayahs 38 and 39. Then, he returned to the first issue in ayah 41. Thus, we conclude that he was never pressing when talking about religion.

Being persistent and pressing in anything, especially in religion is very annoying. I myself have a first-hand experience; it was with the first one I thought I should call for Allah (SWT) when I was a university fresher. I liked him very much and was convinced that the most effective way with him was to give him religious-preaching tapes to listen to, for this way worked out for me before. What happened was that whenever I gave him a tape, he simply ignored it. I kept pressing, pushing and insisting on making him listen, to the extent that I asked him once to let me listen to one tape in his house, but that also did not work. This friend became very annoyed with my attitude to the extent that he had this vision where he was tied up and I was the one who did that to him. In the end, he did not become religious and our friendship was over. Although I failed in guiding my friend to Allah (SWT), as well as lost him forever, I learned a very good lesson; working mindlessly surely leads to very bad ends. My pressing attitude made my friend feel that religion is like tying chains.

Yusuf (AS) knew that his fellow prisoners wanted to know the interpretation of their visions; that was his access to them. Therefore, he attracted them first by letting them know that he could interpret visions, and that was it. Afterwards, he kept talking about religion, keeping what they wanted for some other time. Then, he gave them the interpretation they asked for. This is because if they had all what they wanted from the very beginning, they would not listen to what he wanted to tell them.

You too can think of the most attractive methods to the one you want to help; you can invite him/her over for a party, for example, if that is the access to him/her.

There must be a variety in your speech. Emotional speech does not work alone. Read the ayahs where Allah says what can be translated as, “O (you) two companions of the prison! Are (some) disunited lords more charitable (i.e., better) or Allah, The One, The Superb Vanquisher? In no way do you worship, apart from Him, except names you have named, you and your fathers; …” (TMQ, 12:39-40). Through these ayahs we can see that Yusuf (AS) started addressing their hearts, then their minds.

This is one of the best ways to help anyone, including yourself, to be guided back to Allah (SWT). This is evident in the ayah where Allah says what can be translated as, “… That is of the Grace of Allah to us and to mankind; but most (of) mankind do not thank (Him).” (TMQ, 12:38).

You should never be rude or rough. This is evident in Yusuf’s use of words in the ayah in which Allah says what can be translated as, “O (you) two companions of the prison! As for one of you, he will give his lord wine to drink; and as for the other, then he will be crucified (and) so birds will eat of his head.” (TMQ, 12:41). Notice the use of the word ‘companions,’ which implies courtesy, and the use of the word ‘the other,’ which Yusuf (AS) politely and tactfully used on purpose so as not to tell the man directly about the most terrible end awaiting him.

A man came to Harun ar-Rashid to advise him (Harun), but he was so rude. Thus, Harun told him, “Tell me man, for Allah’s sake, who is worst before Allah, me or Pharaoh?” The man replied, “Pharaoh.” Harun asked him again, “And who is better before Allah, you or Musa (AS) (Moses)?” The man replied, “Musa.” Harun said, “So, man, Allah commanded the one who is better than you when he went to advise the one who is worse than me. Allah says what can be translated as, “speak leniently to him, …” (TMQ, 20:44).

Do not be mysterious. Yusuf (AS) in his speech to his companions told them about his family: his father Ya’qub (AS) (Jacob), his grandfather Ishaq (AS) (Isaac) and his eldest grandfather Ibrahim (AS) (Abraham). This came in the ayah where Allah says what can be translated as, “And I have closely followed the creed of my fathers, Ibrahim and Ishaq and Ya’qu‍b (Abraham, Isaac and Jacob, respectively) …” (TMQ: 12:38).

When people feel that you are open and frank, not square and mysterious, they will be much easier to influence.

Allah says what can be translated as, "…. are many lords differing among themselves better, or the One Allah, Supreme and Irresistible?" (TMQ, 12:39).

If you adhere to this point, it will help you through a lot, because if it's found in you, you can learn and begin to apply it. Whereas everything you may have been through so far is theoretical, zeal however involves support and willpower. You will find that you may falter, you may be made fun of, and you may have to go through a lot to learn, as is found in this ayah, for if this is found, it will draw people closer to Allah and to their religion.

You call someone but he declines. Be patient. Sometimes you could ignore what he's done. Other times, you could express your anger to him. Other times, you could be a bit harsh on him.

Imam Abu-Hanifa had a neighbor who used to drink alcohol. When the Imam used to write down his knowledge, his neighbor used to drink and loudly say, "They have neglected me and I am not someone to be neglected." One day, the voice was no longer heard, and when the Imam asked about him, he was told that the young man was arrested by the police. So he went to the police and asked to bail him out; he was granted his request. On their way back home, the Imam didn't say a word; his silence spoke much louder. Upon their arrival, the Imam asked the young man if he thought he was still neglected. The young man agreed that he was not and vowed not to go back to booze.

What happened in that situation is art, and it resembles the story of Yusuf (AS), for one of the two people who were with him in prison used to brew liquor, but he spoke to him kindly and gently.

These were the 14 tips. The Qur’an is so great that scholars have found other implications within the very same verses. Other than learning how to call for the worship of Allah, the same ayahs teach the approaches of fatwa.

Fatwa scholars have a rule that if they are asked about a particular matter, they not only answer it but also explain to the enquirer the basis of their reply and its logical grounds.

If one, for example, asks about Qiyam al-Layl (night vigil prayer) and whether or not it is allowed to be offered directly after Ishaa' prayer.

Instead of just answering "Yes," one should also add that the appropriate time for Qiyam is any time between Ishaa' and Fajr (Dawn), and that Allah likes it best during the last third of the night. Also, with regards to the value of Qiyam is the Hadith of the Prophet (SAWS) saying, “Allah calls his servants in the last third of the night, Who is invoking Me so that I may answer him,” because He loves this time in particular.

From these same ayahs, Aqeedah scholars have organized the knowledge approach; when you talk to those who believe in several gods. First: the comparison between one God and several individual gods. Second: Clarification that the origin of the concept of polytheism is simply names given to those gods by humans.

Fiqh scholars, da’wa scholars, Aqeedah scholars, and even psychologists have all come up with several meanings from these ayahs. In the West, there is a theory that says should anyone come to you with an unsolvable problem, such as the person who was destined to be crucified in the story of Yusuf, it is not a good idea to simply tell him to be patient. However, one should turn that person's attention to the bright side, something he can hope for and look forward to. This is what Prophet Yusuf (AS) did when he tied the situation to Allah (SWT) ; the baker who was to be crucified found it helpful to think of the situation in that light, whereas the servant did not. We know this because he forgot about Yusuf (AS) after he was released from prison.

In Ayah 41, Allah says what can be translated as, “He said to the one which he thought will be free, mention me to you lord, but the Shaytan caused him to forget to mention to the lord, and he stayed in prison for several years”. Why did Yusuf (AS), in this ayah, "think" that one of them will be free, and in another ayah, he said it was inevitable? Is a dream inevitable or something open to several interpretations? If Yusuf (AS) is the most knowledgeable of all people about dreams, and on his dreams will be based the fate of people, why did he say, "I think?" How could we believe in soothsayers, and how could we be sleepless over a single dream that we saw. Dreams are inevitable in Allah's knowledge, but for us, they are sheer hunches.

And why did he say "lord?" Here, the word "lord" means "master," one who has authority and is to be obeyed. In this case, to the servant, the king holds such authority. To what degree is Allah given authority in your life and if His demands should conflict with the demands of others, who will you choose? Allah says in the ayah what can be translated as, "Do you see those whose god is their temptations" (TMQ, 25:43). If you find that your desires are in one hand and Allah's demands are in the other, and that the hand that holds your desires always outweighs the other, be afraid of this ayah.

Those who repent their sins, then fall back on them are far better than those who are chasing after their own desires for fifteen years.

When Abdul Muttalib, the Prophet's grandfather, went to Abraha to demand the return of his camels (that Abraha took), Abraha criticized him for ignoring the Ka'ba. Abdul Muttalib replied that the Ka'ba has a Lord protecting it, but I am the camel's lord and protector.

There are those who are blindly driven by women or the latest fads, as the Hadith says, "Miserable are those who worship the dirham, miserable are those who worship the dinar."

Some argue that "mention me to your lord" indicates a lack of trust in Allah; is this true? No, because there is no conflict between trusting in Allah and seeking the aid of another person. You look for a solution with the means you can afford, but your heart is wholly dedicated to Allah. They are two completely different things; you work together with other people and tell them what you wish them to do, yet deep in your heart you know they are not actually the ones who will get you what you want. Those who say I will not ask for anything because I trust in Allah are not considered reliant on Allah, but solely dependent on Him (without doing anything).

Here shows the Istikhara prayer. There is no relation between this particular prayer and a vision you see. The prayer consists of two prostrations; Istikhara means that you offer the prayer and you save yourself the trouble of having to choose what to do. After that, you say the supplication, “O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power whereas I have not, and You know all of the hidden matters. O Allah! If You know that this matter is good for me in my religion, my livelihood, and for my life in the Hereafter, make it easy for me and if You know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, then keep it away from me and take me away from it and choose what is best for me wherever it is and please me with it, you are Most Merciful.” Ask for Allah's guidance in everything, from getting married to choosing college to working or studying abroad, and even for the shoes that you think of buying.

After offering the Istikhara prayer, you should do your part to look for a solution; for instance, if the matter in question is a marriage proposal, ask about the suitor; get to know him and his family. If you find that you are satisfied and have a peace of mind about the person and about the situation, trust in Allah and take the next step, and insh’Allah you will find good in it, just as you prayed. If, as another example, the matter is about working abroad, submit your papers (after you have prayed) and ask about your opportunities and do all that you can. If you find that you are satisfied with the way things turn out, proceed.

The one who trusts in Allah is really the happiest person in the world. We always meet some people who would not mind waiting for a doctor in his clinic for hours, whereas there is another doctor whose clinic is not overcrowded. Why would they do that? They trust that doctor.

When you trust your house to a person at the notary public office, you do so because you are certain that he will take care of it and do what is best for you and the house. So how can we trust others and think twice when it comes to trusting Allah?

A young man died at the age of 20, but his father's trust in Allah was so great, he was completely content with Allah's command. The father stood with his arms raised and thanked Allah for giving him his son for 20 years and prayed that the night of his son's death be the happiest night for him since his birth.

Can you be like that – whatever Allah gives you, you are content and satisfied. Our situation today is such that student could not sleep because he worries about his future, the mother could not sleep because she's worried about her unmarried daughter, and a man could not sleep because he worries about the way to make both ends meet.

Scholars say that people who get their money illegally cannot possibly be trusting in Allah, because Allah does not leave those who trust in Him get their money through dishonest means. The same is true for those who cry over who is going to take care of their children after they die – such people too do not place their trust entirely in Allah.

We come to another ayah, where Allah says what can be translated as, “And Shaytan caused him to forget to mention him to his lord, and [Yusuf] stayed in prison for several years." (TMQ, 12:42).

Prophet Yusuf (AS) was sentenced to nine years of imprisonment; the man who was with him was sentenced to two or three years, Prophet Yusuf (AS) stayed in prison for six more years.

Notice that all those who knew Yusuf (AS) had sold him or thrown him, like his brothers who threw him in the well, and the person who found him, sold him. His master (who bought him) sent him to prison. The master's wife chased after him and proclaimed her love for him, sent him to prison. The entire town and its women kept to themselves the secret of his innocence and blamed him for what happened, and his fellow inmate forgot about him once he was released.

This is a marvelous type of patience. At times, a person's character may become shaky, and one should not say, I tried to be a good person but I could not. If cheating is going on around him, he cheats. If there is lying, he lies. We should imitate Prophet Yusuf (AS); this Surah is for steadfastness in adhering to ethics.

Mothers and fathers, be patient, for no one was afflicted with as much misfortune as Prophet Yaqub (AS) (Jacob). Young men and women, stay away from temptation, for no one was tempted as much as Prophet Yusuf (AS).

In the ayah that follows, Allah says what can be translated as, "The King said I see seven fat cows eating seven thin ones, and seven green strands and seven more dry ones…oh people, explain to me these dreams if you indeed explain dreams." (TMQ, 12:43).

Here, Allah uses the word "king," even though He uses the word "pharaoh" when referring to Musa's story in Egypt…why? Historians and explorers discovered that there was a time when Egypt was ruled by the Huksoos, and leaders were kings and not pharaohs. Allah (SWT) and the Prophet (SAWS) knew this before anyone else in the world did.

The king first saw the seven fat cows, then he saw them eat the seven thin ones. The phrase "I see" means that he saw it in his dreams repetitively. Moreover, the phrase "Ta’buroon - explain" means that he believes there is a meaning behind his dreams that can be translated into reality and can benefit his people. From the word " Ta’buroon " the words "Ebra" and "Abra" are derived, which stand for "lesson" and "tear," respectively. The word "Ebra" denotes the journey of the tear from inside the eye to the outside. Also from the word “Ta’buroon" the word "Ebara," means something in the imagination is transferred to reality. Interpreting dreams means transforming them from being just a dream to reality.

Allah says what can be translated as, "They said it was a nightmare, and we do not know how to interpret dreams." TMQ, 12:44). From ancient ages until the present day, it is typical of Egyptians, to give their own interpretations even though they know nothing. They just could not help but interpret the dream. Sometimes they said it was just a nightmare. Then they said we do not know.

We have so far discussed three dreams: Prophet Yusuf's, his fellow inmates’, and the king's. It seems as though interpreting dreams was the fad of the time, and so Allah gave Prophet Yusuf a talent that would suit his people. Here, we learn that when we call people to Islam, we should speak to them in a language and from a point of view they can understand and relate to. We should not be different from them in the way we dress, the way we look, or the way we talk; all prophets of Allah had talents and skills suitable to their times.

This point has a lot to do with trusting in Allah. Allah (SWT) saves Prophet Yusuf (AS) through a dream, and it sounds as if He is telling him, I will save you through a dream. Who placed the king’s wine servant in prison so that he could see Prophet Yusuf? Allah did. And who caused the wine servant to see a dream so that he may remember Prophet Yusuf seven years later?

The meaning here is that Allah (SWT) can save man through as simple a thing as a dream.

Allah (SWT) loves to come to your aid and set you on the right path, even if it is by means you never expected or imagined. We see in the Qur’an an ayah where Allah says what can be translated as, “And we blessed him from places he did not expect” (TMQ, 65:3), and through this ayah Allah proves to us that He takes care of everything and is All-Knowing.

Thus, the Islamic Nation receives unexpected blessings. When Prophet Muhammad (SAWS) was pelted with rocks when he went to Ta'if to call people to Islam, his efforts did not bear fruits, yet the Jinn were the ones who embraced Islam instead. Allah says what can be translated as, “And he who was spared, remembered, and said I will lead you to one who can interpret, so send me”. (TMQ, 12:45).

[1] SWT = Suhanahu wa Ta'ala = Glorified and Exalted Be He

[2] TMQ = Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[3] SAWS = Sala-llahu Alaihi Wa-Sallam (All Prayers and Peace of Allah be upon him).

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Yusuf – 6A