[Ghamidi] All praise be to

Allah, the Lord of the worlds.

Peace and blessings be upon

Muhammad, the honourable Prophet.

I seek refuge with Allah

Almighty from the accursed Satan.

In the name of Allah the most

Gracious the most Merciful.

Ladies and gentlemen,

we are starting the lecture

from Surah Yusuf, verse 42.

We are studying the

chronicle of Syedna Yusuf.

In the Surah, what is the

position of this chronicle,

in which context
it has appeared,

I have already stated this.

The discussion had

come to this point,

that the two youngsters

who entered the jail,

at the same time as Yusuf (AS),

they saw a dream,

they asked Sayedna

Yusuf its interpretation,

He replied that,

"One of you will be given

punishment by death,

and the other will be

reinstated to his position".

The one who will be

reinstated to his position,

we have seen that he

was the royal sommelier.

There were two people,

just as I stated,
one was a baker, and
the other a sommelier.

i.e., the one who

serves wine.

It was regarding him

who used to serve wine,

that Syedna Yusuf

said that,

"you will be reinstated

to your position".

Before this, Syedna Yusuf's

invitation has been stated.

i.e., when he saw that these

people were attentive to him,

and attentive with a

passion of the faithful,

so seeing an opportune moment,

he presented his Dawah too.

The big lesson in it is that,

he did not discuss other things.

The fundamental
reality of the Dawah –

(i.e) the cognizance of Allah,

and without the slightest

mixture of polytheism,

to regard Allah as ones God – he

kept his point within this aspect.

The wine too was not discussed.

This is the most prominent thing

in the dawah of the Prophets.

They start their discussion with the

explanation of the fundamental facts.

Gradually, those demands

develop within people by itself,

which have been

kept in the Fatihah -fitrah #

And people keep asking

questions, then they answer them.
This is that misunderstanding
which in the Quran,

which people had after seeing

God's directives in relation to wine,

and they thought,

that this was once permissible.

The things which are based on

morality are never permissible.

The actual thing is that,

when was this made a topic?

Here too see that, there is a

sommelier who serves wine.

Sayedna Yusuf did not start

the conversation with it.

(rather) he started from

the fundamental reality.

The Prophet (pbuh) too, and

the Quran also did the same.

The fundamental
facts were stated,

The difference between polythesim

and oneness of God was clarified.

Declarations were
revelaed one after the other,

to establish a true
faith in the Hereafter.

It was told that this

world is a tansitory world.

Its is going to have consequences,

and those consequences,

are going to be in the

form of eternal punish,

and eternal blessing.

So, be warned.

This is the method

of the dawah.

This point was settled.

Now see even at the

opportunity, at the opportunity—

Quran did not bring it

under discussion directly.

At the opportunity,
people asked the questions. #

Then it was said that gambling

and alcohol are evil and dirty things.

Avoid them.

When was the time

for the declaration?

This is not the

time for prohibition.

Prohibition has
always been there.

Every moral thing that has been

decided good or
bad in our hearts,

It is never permissible.

When does a daaii

have to make it a topic? #

When is a reformer to say it?

For this, the right method is,

to make clear the fundamental facts.

When a person's
direction is changed, then

automatically that
thing is awakened in him,

which says that this

is not a good thing.

This thing should be abandoned.

So, the issues of

economy, food and drink,

in this same way, gradually,

keep on becoming
questions for human beings.

Then he asks, and it is told.

So therefore this reasoning
is completely wrong reasoning,

that things are sometimes

permissible and sometimes forbidden.

When was it stated?

This is the matter of interest.

That is, you fulfill the need of

your brother and loan him money.

In Islamic ethics, this

is a form of spending.

That is loaning money,

is helping others.

What is the question

of profit in this?

But in this regard,

such misconceptions had arisen,

that people made loans—

the means that it

is of helping people,

that gratuitity it
is, that goodness,

they made that into a business.

Just as our banking system

has made it at this time.

This is not a thing to

turn into a business.

This is a way of spending

on other brothers.

That is, it is a form

of charity for the people.

It should be confined to that.

However, when this happened,

then on a special occasion,

the Quran warned that

it is completely illegitimate.

And in fact it went

further and said,
that those people who have
made this into a business,

if they do not stop

making it a business,

then they will be investigated.

This is the right

station for this point.

Here too, about this sommelier,

he said that you will be

reinstated to your position.

Now, one has to get

punishment for wrongdoing,

this is the thought he has

conveyed through his interpretation.

The other is to attain his position,

before his king.

That is why he said

one more thing to him.

He instructed,

Wa qaala lillazi zanna annahu

naajim min huma

uzkurneen darabbik #

"Among them, with reference

to the person Yusuf thought,

that he would be freed"—

It is very clear
from this,

that this interpretation was

not giving by divine inspiration

Rather, the extraordinary ability

that Allah Almighty had given him

it was the expression

of that only.

And he was so
clear in this matter,

that whatever meaning

he understood,
he stated that with
complete confidence.

However, the Quran has used

the words 'Nisbat Khayal' here. #

Anyway, this was their opinion. #

i.e, is was not that it was

told by Allah Almighty.

"Among them, with reference

to the person Yusuf thought,

that he would be
freed"—

i.e, the sommelier,

he said to him,

'Mention me before your master'.

He had been languishing in

jail being completely innocent,

so he thought that he is devoted to me,

and he has heard me too,

my dawah has rached him as well.

He was leaving with

a good impression.

If Allah wills it, he will be

exalted to his position too.

He is waiting for a
chance because those

who offer alcohol get

some opportunities. #

He will mention me too,

that an innocent has been jailed,

release him too.

'Mention me to your master'.

The word used for the 'master'

in this is 'Uzkurneen Darabik'.

I have said that in

language,

considaration is made of use.

In the Arabic language,

just as the word 'Rab' appears for Allah,

in the same way it comes for the

master and the owner of the house.

Moroever, when someone

enters a partnership,

then the one who invests, he

too is also called 'Rabul Maal'. #

There is no need
for any change in it.

For example, in
our society,

some people enter into a debate,

that if Allah has been

called 'Maulana' then

no one else can be called this way,

this is related to customs.

i.e. sometimes the words have,

a uniformity, with
respect to meaning.

The words of the master

and the owner of the house, #

but the native

speakers use them.

So, the real consideration

is of that of usage.

It does not make a

difference what it actually is,

and whether or not its

use has a uniform meaning.

See, here, without any hesitation,

he says 'Uzkurneen Darabik'. #

Earlier, he has said the

same thing to his master,

to the Aziz of Egypt.

'Innahu Rabbi Ahsanam

Aswai', he is my master, #
he has taken good care of me.

So, he said, 'mention me'.

I have written,

It has been mentioned earlier,

that he was to Royal

sommelier"—i.e., wine-server.

Therefore, the meaning

of 'master' is King of Egypt.

i.e., here 'master'

doesn't mean Aziz,

who is a great ruler and holds #

and maintains great

standing in the courts.

Just as some people in our

country used to be 'Ameer ul Umara', #

some were 'Wazir-e Azam',

but he was not a king. #

Here, he is the king's sommelier

Hence, 'master' means

the king of Egypt.

"The reason that Yusuf (AS)

expressed his desire to him,

was that the person would

present his observations,

especially the incident

of dream interpretation,

before the king",

He thought that if
such a need arose there,

he could get the chance of

being freed from the prison".

So, he thought that

he would mention it.

The opportunity comes

along—people keep on having dreams.

So, is it not possible

that Allah Almighty,
would also save
me from this prison?

It was said, but what

happened is that,

"Fa Ansahu Shaitaanu

Zikra Rabbih". #

i.e., Yusuf A.S.

did not say did he,

that if an incident of dream

comes up, mention me?

He said that when an opportunate

moment arises, mention me.

However, he forgot about it.

For this, the Quran

has used words,

"But Satan made him forget

mentioning this to his master".

The reference to all evils,

the [urf] of language that has

emerged, is made towards Satan. #

We do it too.

So, this is the style in the manner

of the [urf] which is adopted. #

However, this is a real thing,

i.e., how has this [urf] emerged?

When we do a good deed,

then we get support at a

special stage of Allah's Angels.

This is expressed as
'Tawfiq' or 'Izn-e Khudawandi'. #

i.e., it is obvious the intention

of doing good will come oneself.

The intention should be turned into

a resolution, that 'I will do this'.

Even after this, there

are many stages.

There are thousands of stages. #

It is not so easy
to do a good deed.

i.e., the intention is that we will

get up for the morning prayer,

we will go to the mosque.

However, the way human

beings have been made,

in that, comfort, comfort, and

a special kind of gentleness, #

all these are a part

of his personality.#

So, these become obstacles.

On this occasion, if a person

has, with a true intention,

slept and awakened,

and has done what

he has resolved to do,

then Allah's Angels take

pick and take him away.

This is the 'Tawfiq' of

Allah, the help of Allah. #

In the same way,

when a person does not

adopt the right attitude

towards something,

and tends towards evil,

or does not give

importance to a good deed—

he heard about a good deed,

but then he became heedless.

So, Satan increases

this heedlessness,

just as Angels do this work there,

here the Shayateen-e-Jinn

do this work. #

So both these forces

are acting equally.
For this reason, things that
are bad, forgetting the good,

to neglect them,

this began to be
related with the devil.

So, this is the kind of 'Urf'

as we say in our language, #

that I had slept with a true

intention, Allah woke me up.

Now, it is obvious that this is the

reference of goodness towards Allah.

And since every reference

can be towards Allah only,

then no one says that,

why did you say this—how did

you come to know Allah woke you?

So, accepting Allah as the

source of goodness and virtue,

this 'Urf' was born

in our language

and in many
languages of the world,

and this is absolutely correct.

And the same kind of

matter is related to the devil.

So, I have written,

[pardon me]

"The actual words are",

Fa Ansahu Shaitaanu
Zikra Rabbih".

i.e., the footnote

about this is this,

"The original words are,

Fa Ansahu Shaitaanu
Zikra Rabbih".

"But Satan made him forget

mentioning this to his master".
This will be the translation.

In this, the addition of 'Zikra

Rabbih' is of the same kind,

which is there in 'Maqrul

Lail Wal Nahar' etc. #

This is for the students of

Arabic, this addition is rare,

so they should understand that this is

a common thing in the Arabic language.

i.e., to mention him

through ones master,

and not to mention the master.

This is not the meaning.

The devil makes man

heedless of the good works,

but he gets the opportunity

for it with the permission of God.

i.e., the devil—in the same

way that the angels help,

he also plays his role in

making people heedless.

But if Allah does not

will it, then he cannot do it.

Just as if Allah does

not will it,

then the angels won't help either.

So, the permission of Allah

should be present everywhere. #

That permission appears in both forms.

This is also a debate

within a very old rhetoric.

i.e., one the one hand,

permission is given,

and it was cast in the law of command and [zaapta]#.

Just as the relation of

cause and effect came about.

The fire has been given

permission to burn—so it burns.
Except when Allah intervenes.

The same thing happens in the

deeds of goodness and virtue.

So, the opportunity is given only

with the permission of God.

"Here we come to know,

that it was a prerequisite

of God's wisdom was this,

that Yusuf (AS) remain in

prison for some more years".

Both things could have happened.

That the angels may

have reminded him.

It was a good deed,

a virtuous deed.

i.e., he would get

divine guidance,

but he would have got

a reminder from Allah,

and some means would have

arisen for Yusuf, then and there,

perhaps an opportunity
would have arisen.

The other possibility was

no, he was made to forget.

He did not even remember

he had to mention,

that Yusuf was some person.

So, I have told you

we come to know that

this was presently the

prerequisite of God's wisdom.

That Yusuf should spend,

a few more years in

this way, in the prison.

Hence, when that person

came out of the jail,
he did not remember at all,

what he had discussed

with a prison-mate.

He did not remember at all.

"Fa Ansahu Shaitaanu

Zikra Rabbihi

Fal Labisa Fis

Sijne Biza As Sineen".

"But Satan made him forget

mentioning this to his master,

and Yusuf remained in the

prison in this way for many years".

i.e., he did not forget

it for two or four days.

Rather, he remained
in the prison for years.

"Bid'a sineen.

Wa Qaalal Maliku, Innee

Araa Sab'a Baqaraatin

Simaaniny Ya'kuluhunna
Sab'un 'ijaafunw Wa Sab'a,

Sumbulaatin Khudrinw
Wa Ukhara Yaabisaat".

"Then one day, the

king said to his courtiers,

'I see in my dream'".

See here

he has started the

conversation with,

'Inni Araa', 'I see'.

The words are not "in a dream".

That becomes clear

from the context.

As a result of not
understanding this among us,

in our tradition, even

in the Quran itself,
some visions have been stated,

and people have understood

them as the reality.

Whereas we also state it in this

way and at times,

we only subsequently say that

'I have seen this in a dream'.

So the king saw it in a dream.

He said, "I see in a dream

that there are seven fat cows,

which are being eaten

by seven thin cows".

In dreams, things become

shaped in this way and appear.

i.e., it becomes a film,

and our inner

self shows it to us.

A screen appears in the mind,

and incidents start

happening in it.

This is the reality

of the dream.

"There are seven fat cows, which

are being eaten by seven thin cows,

and seven green ears of corn

and the other seven other dry ones".

That is on the one

side there are cows,

seven fat cows,

and thin fat cows

are eating them.

And on the other side,

there are seven ears of corn,

green ones,

and there are seven dry ones.

So much of the portion

has been preordained,
and they too are
eating the green ones.

So this is the dream

the king narrated.

This portion is
omitted in the Ayah.

It has been explained

further in Ayah 48.

"And they too are

eating the green ears"—

this isn't [stated] here,

it has been omitted,

It will be explained
further,

these are the common

styles of the Arabic language.

If one has a grasp over them,

then many things become clear.

The king told this

dream and then said,

"Yaa ayuhal mala-u,

Aftooni Fi Royaya In
Kuntum Lil Roya Taaburoon".

"Courtiers!

Interpret this dream for me if

you have the skill of interpretation".

The kings used to gather

people of all the arts in their court.

There were magicians, poets,

doctors, poets, and writers.

Similarly, there were also people

who would interpret dreams.

So the king said, "Tell me

the interpretation of this dream,

if you have got

any skill in this art".

The footnote on this is, "It is

evident from the last sentence,
that though the king was
deeply affected by his dream"—

i.e., the dream had

an effect on him—this happens.

The dream which has

some significance,

is not easily forgotten when

waking up in the morning.

It has an effect on ones nature.

The king was also

affected by his dream.

But he also knew that it was not easy

to tell the interpretation of the dream.

It was a strange dream.

Seven fat cows were being

eaten by seven thin cows.

Seven green ears of a corn were

being eaten by seven dry ears.

The king said, "Tell me the

interpretation of the dream if you can".

"Qailu azghasu ahlaam".

People said, These

are wavered dreams".

"Wa maa nahnu bi taweelil

ahlaam-e bi aamileen".

"And we do not know the

interpretation of such dreams".

I have already
said about dreams,

On the one hand in which

Allah Almighty and Allah's angels,

in order to give human

beings glad tidings,

use this very medium.

i.e., this thing has

been kept within us,

when such dreams are

revealed by Allah and His angels,
then when they are
interpreted—they are true,

then sometimes
people see the reality.

Similarly, the Satanic Jinn

also make this a medium.

Scary dreams, just as it

has appeared in the Hadith,

are shown by the Devil.

They affect the human psyche,

and sometimes they have a

negative effect on a man's wellbeing,

sometimes they even

take him toward wrongdoing.

This is one type of dream.

And most of the dreams

are of the third type.

In which our inner self,

in which this ability is kept,

just as when

you turn something on,

which then keeps on

running without reason.

So this is the form, that

whatever [muad] he has, #

whether it is desires, wishes,

many old incidents occurred in life,

he was very
influential at one time.

It takes all this and

turns it into a film.

So, this is [asghas o ahlam] #.

These dreams are the

wavered dreams.

People said it is
this kind of dream.
That is, we did not
understand anything.

The seven fat cows, the seven

thin cows, what happened?

This is just that kind of thing.

And we do not know such dreams.

So this last thing,

"Wa Ma Nahnu Bitaweelil

Ahlaam-e Bi Aameeleen"

That is, we can tell the

interpretation of dreams and visions,

but we do not know the

interpretation of such wavered things.

"This sentence was uttered by

them to maintain their pride.

The meaning is that,

if their dream had been meaningful

then we would have

surely interpreted it.

But this was a

totally wavered dream,

and hence he should

rest assured,

that such dreams do not

have any interpretation".

This is absolutely
true in itself,

that the dreams that come

into existence from our inner self,

they are mostly the state of

our present, our past things,

events, the conditions

that pass on the body.

i.e., you can regularly

plan to see some dreams,

they will appear inyour mind.

So, this thing

generally happens.
"There is no interpretation
of such dreams".

This is what they

say, that it is just so.

When the people

of the court said this, so,

"Wa Qaalallazi Najaa Min Humaa".

"Then he remembered".

That person who was a sommelier,

to whom Yusuf (AS) had said

that 'mention me sometime',

He remembered.

He said, who did?

The one who was

freed, of the two.

"Naja Min Humaa".

"Wa Qaalallazi Najaa Min Humaa".

"Of the two prisoners

who had been freed".

"Wa Dakara Baada Umma".

"And he remembered
after a long time".

That is, after a long time—

many years have passed.

But now he remembered it.

I have written on it, "This too

happened because of God's permission,

as the time was then ripe for

Yusuf (AS) to come out from prison,

and become the

absolute ruler of Egypt".

That is, if he did not remember,

then by the permission of Allah—

'by the permission of Allah'

means that Allah let him remember.
And Allah let him forget.

So this happens through

the wisdom of Allah.

He remembered
it after a long time.

He said, "Qaalallazi
Najaa Min Humaa

Wa Dakara Baada Umma

"Hanau Nabiyukum
Bitaweelihi Fa Arsaloon".

"I will interpret this dream for you,

if you want to know

it, just send me",

i.e., send me to the

meet Yusuf (AS) in prison.

Here too, the Quran has omitted

the related parts according to its style.

I have written about this too, "In

accordance with its style, the Quran has,

suppressed some details".

This is the style,

when relaying the incident, Quran

stays absolutely on the subject.

Because it is not a
book of storytelling.

Argument is its focus.

"It is known from

the Bible and Talmud,

that the person first told

the story of meeting Yusuf (AS),

and the whole incident of asking

for the interpretation of dreams,

to the king and his

courtiers, in detail".

That is, when he remembered,

after hearing the dream he remembered,

so he told the king

the whole story.

If you see in the Bible,

this chronicle is in the very first

book, the book of Genesis,

and in the Talmud.

So there is a lot of detail there

about the conversation with the king.

And then he said what

has been stated here.

After this, he said

to him, let me go.

I will also ask him the

interpretation of this dream.

He said, send me, I will

tell you its interpretation.

"Ana Unabbiukum
Bitaabeelihi Fa Arsiloon".

After that, this

gentleman went there,

and he told Yusuf (AS)

the dreams of the king.

And he said that I have

come to ask its interpretation.

The dreams have

been stated earlier.

He went and said,

"Yoosufu ayyuhas siddeequ,

Aftinaa Fi Sabe Baqaraatin

Samani Yaakul Hunna Sabu Nijafun

Wa Sabi'i Sumbulatin
Khuzr Wa Ukhara Yaabisaat.

La Alli Arjiu Ilan Naase

La Allahum Yaalamoon".

He went and said, "Yusuf,

O man of your words".

What a great oration!

"Yusufu Aiyuhas Siddiq

Yusuf-e Saraapa Raasti",
"Tell us about the seven fat cows,

that are being devoured

by seven lean ones,

and about the green ears of corn

and the other seven which are dry,

that I may go back

to those people so that

they also come to know"—

i.e., instead of
wildly conjecturing,

they may also know, what

the reality of this dream is.

So, in this way, he went

and stated the dream.

And he wanted that

the way Syedna Yusuf had

told the interpretation

of his dream,

he should interpret this too.

Further, Syedna Yusuf

has told the interpretation.

Our time is over.

"Aqula Qawli Haaza Wa Astaghfirullah

Li Wa Lakum Wa Li Sa'irun Muslimeen".