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Renungan Q.S Yusuf Bagian 3 || Ustaz Hamzah Alattas

Name: Renungan Q.S Yusuf Bagian 3 || Ustaz Hamzah Alattas
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Tausiyah Malam Narasumber : Ustaz Hamzah Alattas Untuk Dukungan Donasi Dakwah Rasil TV Dapat Melalui Bank Syariah Indonesia (BSI) No. Rek : 722 22300 33 a/n. Yayasan Wakaf Rumah Qur'an Silaturahim

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In the name of Allah, the Most Gracious
, the Most Merciful. All praise is due
to Allah, Lord of the worlds. O Allah,
send prayers upon our master Muhammad
and upon the family of our master
Muhammad. May the peace, mercy, and
blessings of Allah be upon you.
Brothers and sisters, listeners of
Silaturahim and viewers of Rasil TV,
may Allah have mercy on you. Praise be
to Allah, we meet again tonight,
brothers and sisters, on Wednesday, the
10th of Jumada al-Awwal 1448 Hijri,
coinciding with October 21, 2026. We
are here again tonight for our evening
lecture program with Ustaz Hamzah
Alatas, who has Alhamdulillah joined us
in the studio. Let us first greet him.
May the peace, mercy, and blessings of
Allah be upon you, Ustaz.
>> And may the peace, mercy, and blessings
of Allah be upon you.
>> Are you doing well, Ustaz?
>> Alhamdulillah, I am well.
>> Alhamdulillah. Today, the theme to be
presented is still about reflections on
Surah Yusuf, right?
>> Yes. Verse 21 of Surah Yusuf, this is
the third part, and we will listen
together. For those who have questions,
please send them via our WhatsApp at
0811999720. Thank you, Ustaz. I seek
refuge in Allah from the accursed Satan
. In the name of Allah, the Most
Gracious, the Most Merciful. All praise
is due to Allah, we praise Him and seek
His aid. Whoever Allah guides, none can
lead astray, and whoever He leads
astray, none can guide. I bear witness
that there is no god but Allah alone,
with no partner, and I bear witness
that Muhammad is His servant, His
messenger, and His beloved. The Prophet
sent by Allah as a mercy to the worlds,
a bringer of glad tidings and a warner,
who has conveyed the message, fulfilled
the trust, advised the nation, and
strived for Allah as He deserves to be
strived for, leaving us upon a clear
path whose night is like its day. And
upon his family and all his companions.
Listeners of Radio Rasil and viewers of
Rasil TV, wherever you are. May the
peace, mercy, and blessings of Allah be
upon you.
>> All praise and thanks be to Allah, we
offer our gratitude to Allah the
Almighty for all His bounties, His
mercy, His guidance, and His grace that
is constantly poured upon us,
especially the blessing of faith and
Islam, and sufficient are those as
blessings. Listeners of Radio Rasil and
viewers of Rasil TV, may Allah the
Almighty have mercy on you. Our study
is on Surah Yusuf. Now, we will read
and reflect on the words of Allah the
Almighty, starting from verse 21. Yes.
Starting from 21, and perhaps up to
verse 29, if time permits. As usual,
let us begin by reciting the Mother of
the Book, Surah Al-Fatihah. May through
the recitation of the Mother of the
Book, Surah Al-Fatihah, Allah the
Almighty open our hearts to understand
His words. May Allah the Almighty
cleanse our hearts from all impurities
of shirk, arrogance, showing off, envy,
suspicion, pride, and various other
heart ailments. And may Allah the
Almighty forgive all our mistakes and
sins. The mistakes and sins of our
parents, our teachers, those who have
served us, and also our brothers and
sisters, the believing men and women.
To the Prophet Muhammad, may the peace
and blessings of Allah be upon him.
Al-Fatihah. I seek refuge in Allah from
the accursed Satan. In the name of
Allah, the Most Gracious, the Most
Merciful. All praise is due to Allah,
Lord of the worlds, the Most Gracious,
the Most Merciful. Master of the Day of
Judgment. It is You we worship and You
we ask for help. Guide us to the
straight path, the path of those upon
whom You have bestowed favor, not of
those who have evoked [Your] anger or
of those who are astray. Amen. And the
one from Egypt who bought him said to
his wife, "Make his residence
comfortable.""Make his residence
comfortable, perhaps he will benefit us
or we will take him as a son." And thus
We established Yusuf in the land that
We might teach him the interpretation
of events. And Allah is predominant
over His affair. But most of the people
do not know. And when he reached his
maturity, We gave him judgment and
knowledge. And thus do We reward the
doers of good. And she, in whose house
he was, sought to seduce him. She
closed the doors and said, "Come here."
He said, "I seek refuge in Allah.
Indeed, he is my master, Indeed, the
wrongdoers will not succeed." And she
certainly desired him, and he would
have desired her, had he not seen the
proof of his Lord. Thus it was, that We
might avert from him evil and
immorality. Indeed, he was of Our
chosen servants. And they raced to the
door, and she tore his shirt from the
back. And they found her husband at the
door. She said, "What is the recompense
for one who intended evil for your wife
but that he be imprisoned or a painful
punishment?" He said, "It was she who
sought to seduce me." From her own
family. If his shirt was torn from the
front, then she has told the truth. If
his shirt was torn from the front, then
she is truthful, and he is of the liars
. But if his shirt was torn from the
back, then she has lied, and he is of
the truthful. So when he saw his shirt
torn from the back, he said, "Indeed,
it is of your plotting, Indeed, your
plotting is great.""Joseph, ignore this
. And, O wife, ask forgiveness for your
sin. Indeed, you were of the sinners."
The noble beloved, peace be upon him
and blessings, and praise be to Allah,
Lord of the worlds. Exalted are You; we
have no knowledge except what You have
taught us. Indeed, it is You who is the
All-Knowing, the Wise. My Lord,
increase me in knowledge and join me
with the righteous. Our Lord, let not
our hearts deviate after You have
guided us and grant us from Yourself
mercy. Indeed, You are the Bestower. My
Lord, expand for me my breast, and ease
for me my task, and untie the knot from
my tongue, that they may understand my
speech. Now then. To the listeners of
Radio Rasil and the viewers of Rasil TV
, may you be honored by Allah Subhanahu
wa ta'ala. In the previous verses,
where Allah Subhanahu wa ta'ala
narrates the situation of Prophet
Joseph who was placed by his brothers
in a well, the pit. A well, not like I
mentioned, not like our wells with
immediate water, but a fairly large
well inside. But there is water there
and also a dry flat area. Now, Joseph,
the Prophet of Allah, peace be upon him
, wasn't thrown from top to bottom, but
rather lowered there. Because indeed,
Prophet Joseph's brothers initially
intended to kill him, but then they
changed their intention and just put
him
>> into the well like that. Then, by being
placed in the well, finally, Prophet
Joseph was pulled up by someone among
the group of travelers tasked to get
water. When he lowered his bucket, it
turned out that when pulled up, the
bucket was heavy. It turned out there
was a child who came up with the bucket
. Finally, Prophet Joseph was taken as
what? As trading merchandise. But
because he didn't get him by buying or
anything, because back then slavery
still existed. He was sold in Egypt, in
the city of Egypt, Prophet Joseph was
sold at a low price. Can be said, says
Allah, at a low price, just a few
dirhams. Yes. The important thing for
the sellers was to get money, just get
the money. It turned out the one who
bought him was a dignitary of the land
of Egypt. Now, then what was done by
the one who bought him? This is what
Allah Subhanahu wa ta'ala says: "And
the one who bought him from Egypt said,
'Treat him honorably.'" And he made him
a son. So the one who bought Prophet
Joseph said. Yes. Yes. He truly bought
him, like buying a slave, the point is
he bought a slave. But it turns out
that the one who bought him was someone
who indeed desired it. It is narrated
that he did not have any children. He
really wanted to have a child. Then he
said to his wife, waqala alladhi
ishtarahu min misra limra'atihi. Yes,
he said to his wife, "Akrimii mathwahu,
" give a respectable place, a good
position for this child. Yes, do not
treat him like a slave. "Asa an
yanfa'ana," perhaps he will be useful
to us, or we adopt him as our child. We
adopt him. So it means, how the trials
of Prophet Yusuf which he experienced
from the envy of his brothers until he
was placed in a well, then brought as a
slave and sold. It turns out when he
arrived in Egypt, in this city of Egypt
, Allah Subhanahu wa Ta'ala would begin
to place Prophet Yusuf in a respectable
position. Yes. "Wa kadhalika makkanna
li Yusufa fil-ard." Thus, We gave a
position to Prophet Yusuf in the land
of Egypt. "Fil-ard" here does not mean
the entire earth. The word "ard" means
earth, yes. But the alif-lam here
replaces the idafa (genitive
construction). There is a mudhaf (
possessor). After that, it means "fi
ardi Misra." Yes, thus we placed
Prophet Yusuf in a place that is what?
We gave a good position to Yusuf in the
land of Egypt. "Wa linu'allimahu min
ta'wilil-ahadith." And also so that We
taught him from the interpretation of
events. From interpreting events,
dreams, or interpreting visions. "
Wallahu ghalibun 'ala amrihi." And
Allah is the one who executes all His
affairs, the Almighty to complete all
His affairs. "Ghalibun" comes from the
word "galaba" which means to overcome
or prevail. Yes, He is the Almighty
what? Executing all His affairs. It
means He is fully capable of carrying
out all His affairs. Whatever Allah
plans that is surely what will happen.
"Wa lakinna akthara an-nasi la ya'lamun
." But many among people do not
understand. And here, how Allah
Subhanahu wa Ta'ala "ghalibun' ala
amrihi," here Allah is executing all
His affairs, even though there were
twists and turns, how Prophet Yusuf
fell into the hands of his brothers who
wanted to harm him, wanted to destroy
him. Yes, but that was a life journey
that had to be gone through by Prophet
Yusuf Alaih Salam. Until he was finally
sold in the city of Egypt. After that,
he experienced various trials until he
was eventually imprisoned. And after
that, Allah Subhanahu wa Ta'ala raised
his status to become a dignitary in
Egypt, until he became a ruler in Egypt
. Yes, like that. This is what Allah
Subhanahu wa Ta'ala mentioned. "
Ghalibun 'ala amrihi wa lakinna akthara
an-nasi la ya'lamun." But most people
do not understand. Yes. Yes. Long story
short, how Prophet Yusuf then lived
with the dignitary of Egypt or as
mentioned. So initially here, it is not
mentioned who bought him. "Wa qala
alladhi ishtarahu min Misra." It is
only mentioned like that. But in the
following verses, it is mentioned that
the one who bought him was the Aziz of
Egypt. Aziz of Egypt means the high
official or the prime minister of Egypt
at that time. He was not the king. He
was the prime minister of Egypt.
Ultimately, the position of a prime
minister is a high one, isn't it? Yes.
Below the king. So, the one who bought
him was the prime minister of Egypt.
Prophet Yusuf lived in the palace of
this Aziz of Egypt, treated well, and
was not treated as a slave, even though
he was—a person who was originally
bought as a slave. But his master was
indeed kind. He even instructed his
wife to provide a good place for
Prophet Yusuf. Meaning, he was provided
with good care. Walamma balagha
asyuddahu ataynahu hukman wa ilma wa
kadzalika najzil muhsinin. Yes. And
when Prophet Yusuf reached maturity—
balagha asyuddahu—the exegetes differ
in their opinions here. What does it
mean? How old was Prophet Yusuf when it
is mentioned he reached maturity,
meaning when Prophet Yusuf attained
adulthood, a mature age? Some say, oh,
adulthood is usually 15 years old, like
that. There is also a mature age that
does not just mean adulthood. A
maturity that can be more than 15 years
. In fact, perfect maturity is 40 years
. Yes, as Allah mentions in the Quran.
Hatta idza balagha asyuddahu wa balagha
arba'ina sanah. So when, or at the time
that a child reaches their age of
maturity and reaches the age of forty.
This might also be
>> the age limit that we previously used
as a legal regulation, the age limit to
become president being 40 years old,
like that.
>> Yes, that is indeed the age of perfect
maturity. But it can also be in terms
of caring for orphans; Allah subhanahu
wa ta'ala also mentions ahsan. Yes. And
do not approach the wealth of an orphan
except in the best way. The meaning of
"approaching" here is taking care of
orphans. Whether they are orphans from
our relatives or someone else's.
Because one must be careful; one must
understand. Do not consume the wealth
of orphans. Because Allah threatens
those who consume the wealth of orphans
. Innal ladzina ya'kuluna amwalanal
yatama innama ya'kuluna fi butunihim
nara. Yes. Indeed, those who consume
the wealth of orphans unjustly innama
ya'kuluna fi butunihim. They are only
consuming fire into their bellies, and
they will enter the Hellfire. This is
in Surah An-Nisa. Verse 9, if I'm not
mistaken, before discussing inheritance
law. Because inheritance law is closely
related to this, as the heirs can be
orphans. Because if a father dies and
the children are still small, and the
inheritance is usually managed by an
uncle, for example, they must be very
careful in managing it. Do not let them
consume it all, so that when the child
grows up, the wealth is already gone.
Now, this doesn't mean it's forbidden,
but one must manage it in a proper way.
Until when? Hatta idza ahatta yablugha
asyuddah. Until he reaches adulthood.
An age where he can manage his own
money and his own wealth. It could be
15 or more, right? Now, this is the
meaning of what? Of what is mentioned
by Allah Subhanahu wa ta'ala in the
Qur'an when mentioning lamma balagha
asyuddah. Indeed, the mufassirin have
different opinions. It means, certainly
, it has passed 15 years and has
reached a mature age. Now, Allah
Subhanahu wa ta'ala taught him Sharia
laws and also knowledge. These laws
cover what is halal and what is haram,
taught by Allah Subhanahu wa ta'ala.
Well, if Allah teaches, it is fast; it
is not like us teachers teaching
students, right? Now, that is Allah
atainahu hukman. First, the law is
taught. Oh, this is allowed, this is
not, only then is ilma mentioned, which
is various kinds of knowledge.
Knowledge. The word' law 'being placed
first has wisdom and a secret to it.
How we should educate children is by
teaching them first about the law,
about faith, piety, and character. Only
then, feel free to educate them with
various kinds of knowledge that will
make them experts. Because if knowledge
is not restrained or limited by
knowledge about the law, about what?
Faith, piety, and character. He could
indeed become a smart person, but his
intelligence might be used for evil
deeds. The crimes of an ignorant person
might be easily caught. But if a smart
person commits a crime, the crime will
surely be more dangerous. Now, Allah
Subhanahu wa ta'ala taught Prophet
Yusuf hukman wa ilma. Yes. Then, it
turns out Prophet Yusuf was...He had a
handsome and clean appearance. Now, he
was not only liked by the Aziz of Egypt
, but it turned out his wife also
fancied Prophet Yusuf. Now, Prophet
Yusuf Alaih Salam began to be someone
who purified his heart, only obedient
to Allah, and dedicated himself solely
to Allah Subhanahu wa ta'ala. Yes, he
was also obedient, for example, to the
one who cared for him, his master,
which is part of Allah's command. Yes,
because everyone is commanded by Allah
Subhanahu wa ta'ala to worship Allah
mukhlisina lahuddin with full sincerity
. This is Prophet Yusuf. He behaved and
had noble character. Now, when he had
reached a mature age. Now, it seems
what? The love of the Aziz of Egypt's
wife grew even stronger. Finally, she
attempted to seduce and conquer the
Prophet of Allah, Yusuf, peace be upon
him. hua fi baitiha nafsih. And then
the woman in whose Prophet of Allah
Yusuf lived in her house persuaded him
and seduced him, yes, an nafsihi, to
surrender himself. Warwadatullati hua
fi baitiha. Yes. And the woman in whose
house Prophet Yusuf lived seduced
Prophet Yusuf or tempted Prophet Yusuf
to, yes, surrender himself to, yes, to
surrender, I mean, the Prophet of Allah
Yusuf, yes. Meaning how he was seduced
to commit an indecent act like that.
Apparently, yes, this act was already
planned and she, uh, closed the doors.
Wallaqtil abwab. The doors were closed
so that no one would find out, yes.
Apparently not just in the house, but
entering the rooms as well. House doors
, room doors, everything was closed.
Wallaqatil abwab waqalat haalak. Then
the woman said, "Hai talak, come here."
The Prophet of Allah Yusuf, yes, when
tempted by a beautiful woman, a woman
of status, noble, yes, possessing
wealth. This is a great temptation and
there was no one there at that time.
Yes, this is a test of faith. This is a
war, yes, against worldly desires.
Prophet Yusuf is a normal man, right?
Prophet Yusuf is not an angel, yes.
Prophet Yusuf is a human who, in his
heart, in himself, surely has such
desires. Meaning there is a desire, yes
, for women, it's normal since he is a
human, right? If it were an angel,
there wouldn't be, no, there wouldn't
be such desires. Now, but how is this
temptation of desire overcome by the
Prophet of Allah Yusuf, peace be upon
him, when the woman seduced the Prophet
of Allah Yusuf? Not just any woman, a
noble woman, a beautiful woman, yes, a
woman who possesses wealth like that.
And meaning inside her house the doors
were already closed. What was the
response of the Prophet of Allah Yusuf
when invited by this woman, yes, to
perform such an indecent act? Qala
maadallah. The first thing, yes,
Prophet Yusuf said, "Maadallah,"
meaning I seek refuge in Allah. Yes,
this is the first foundation, yes.
Someone whose heart is always connected
to Allah Subhanahu wa ta'ala, certainly
when facing trials, the first thing is
that he remembers Allah Subhanahu wa
ta'ala. Maadallah. Yes, this is a short
utterance, yes. Meaning I seek refuge
in Allah. If we say it fully, "
Audzubillahi minash-shaytanir-rajim,"
for example, like that, yes. This is
the short response, yes, when receiving
temptation from that woman. Maadallah.
Then it's not just that. The second,
innahu ahsana matwai. Yes, he said, "
Indeed, my master," the word' rabbi '
here is not, even though some exegetes
say this refers to my Lord, yes. But
most exegetes say it refers to my
master. Because, uh, why? Rabba yurabbi
means the one who cares for, yes. Allah
is Rabb, yes, Rabbul' alamin. Allah is
the one who cares for us. The word Rabb
does not only refer to Allah as
Rububiyah. Being Rabb means Allah who
creates, who sustains, who nurtures,
who regulates. That is the meaning of
Rabb, yes. The meaning of Rabb. Now, in
this context, the intent is to remind
the master's wife, so she remembers, "
You are my master's wife." Innahu rabbi
ahsana matway. "Indeed, my master has
given me a good position," treating me
well. How could I betray him? By
engaging in inappropriate relations
with his wife. This simultaneously
serves to strengthen Prophet Yusuf and
remind the woman not to pursue her
desires. Then, Prophet Yusuf
immediately says, "Innahu la
yuflihuz-zalimun." Third, indeed the
wrongdoers, those who wrong themselves
or wrong others, by betraying their
master like that. Engaging in
inappropriate relations with the
master's wife is an act of wrongdoing.
Innahu la yuflihuz-zalimun. Indeed, the
wrongdoers will not succeed. These
three things in Prophet Yusuf's heart
are what strengthened him. Then, it is
told in the next verse, "Walaqad hammat
bihi wa hamma biha lawla ar raa burhana
rabbihi." Indeed, the woman had
intended to engage in inappropriate
relations with Prophet Yusuf. Wa hamma
biha. And Prophet Yusuf, as a human,
also had the desire for that. Himmah or
hammah means what? That kind of desire,
that is human nature. But "lawla ar raa
burhana rabbihi." If not for seeing the
proof from his Lord, the evidence from
his Lord, which is how Allah Subhanahu
wa ta'ala forbids sexual relations
outside of marriage. Especially if it
is someone else's wife, right. Adultery
is something that is forbidden. This is
what Allah Subhanahu wa ta'ala
mentioned earlier, "Atainahu hukman wa
'ilman.""We gave him judgment and
knowledge." Yes. So, based on what
Prophet Yusuf already knew about
Allah's decree, that adultery is an act
forbidden by Allah and a major sin, he
did not pursue it. So it is mentioned
here, "wa hamma biha lawla ar raa
burhana rabbihi." Interestingly, there
was someone, a descendant of our
Prophet Muhammad sallallahu alaihi
wasallam. He was asked by the ruler of
his time, during the Abbasid era, about
this verse. "Isn't a Prophet infallible
?""Why did Prophet Yusuf also have the
desire to commit that inappropriate act
?" It was answered by Imam Ali ar-Ridha
, if I recall correctly, he said, "You
must understand this verse correctly.""
What was the woman's desire?""Walaqad
hammat bihi." This is an absolute
desire without any hesitation. But if
Prophet Yusuf's desire existed, it was
a desire constrained by his Lord’s
proof. So, it should be understood like
this. He read it like this. Understand
this verse like this. Laula arroa
burhana rabbihi lahamma biha. If not
for Prophet Yusuf seeing and perceiving
proof from his Lord, he would surely
have been interested. That is the
meaning. Uh, many exegetes narrated
that Prophet Yusuf, upon seeing "Burhan
rabbi," saw an image, perhaps his
father's face, that forbade him. It is
not like that. "Burhan rabbihi" refers
to the laws of Allah, the proofs of
Allah the Almighty, and also the depth
of Prophet Yusuf's faith. That is why'
raa 'here doesn't necessarily mean to
see physically,' raa 'can also mean to
have a viewpoint. What is your view?
Your opinion, like that. Or' raa 'can
also be' raa fil manam '.' Fil manam '
means dreaming. Dreaming. So, if' raa '
here is used, it certainly means to
have a viewpoint, to perceive or
consider the Lord’s proof. So, why
did Allah present this? Why were both
said to have' hamma '(inclination)? It
means to show that Prophet Yusuf was
also a human who naturally had desires.
But how could Prophet Yusuf's desires
be suppressed? This is what is known as
' jihadun nafs '. Jihad against one's
own desires. Yes, the Prophet Muhammad,
peace be upon him, once returned from a
battle and said what?' Raj'na minal
jihadil asghar ila jihadil akbar. 'We
have just returned from the minor jihad
to the greater jihad. The minor jihad,
war, is a struggle that requires wealth
, energy, and sacrifice; one might even
fall in battle. But the Prophet said
from the minor jihad to the greater
jihad, which is the jihad against one's
own desires. Because how many people
are champions on the battlefield but
fail when facing their own desires?
Because in war, the enemy is visible.
Desires are inside us, like that. Once,
in a battle, the Prophet, peace be upon
him, heard his companions praising
someone. There was a Muslim who was so
great in battle. So valiant, so brave.
But it turned out he eventually fell.
People were already praising him. But
then the Prophet said what?' Hua finar.
'He is in the fire. The companions were
shocked, why would that be? He was
fighting, wasn't he? Ah, before the
battle ended, it turned out he had
stolen, or what is' stealing '? He took
and hid a garment. Clothing. Apparently
, there was good clothing worn by the
enemy; in the past, during battles, the
disbelievers often brought various
equipment and jewelry as
>> provisions
>> provisions and also as a source of
pride for them.
>> Yeah. It turns out he defeated that
person and took his clothes. Even
though later, after the war was over,
that person would have received war
spoils. But no, he committed treason
beforehand. In the end, he was killed
like that. This means he was brave
enough to fight the enemy but lost
against
>> fighting his own desires. How many
people are champions on the battlefield
but lose against their own desires. Now
, look at how Allah Subhanahu wa ta'ala
describes the Prophet Yusuf
Alaihissalam with the firmness of his
faith his patience and his strength in
resisting the temptations of his
desires. That is why Allah says "
wahamma biha." The word "hamma" here
means a desire that is not carried out.
While the woman actually wanted to
carry it out. In one hadith that
contains the word "hamma," the
Messenger of Allah, peace be upon him,
once said, "Man hamma bihasanatin falam
ya'malha falahu hasanatun kamilah."
Whoever intends to do a good deed but
doesn't get the chance to do it,
doesn't get to carry it out, just
intends to do good but it doesn't
happen.
>> Allah has already given him one reward.
Waman hamma bihasanatin fa'amilaha.
Whoever intends to perform a good deed
and then does it, he gets 10 good deeds
or up to 700 times over. Conversely,
someone who intends to commit a bad
deed or sin, as mentioned before. Waman
hamma bisayyi'atin falam ya'malha.
Whoever intends to commit a sin then
cancels it, doesn't go through with it,
suppresses his desires, and abandons
that sin, falahu hasanatun kamilah. He
gets one good deed. So he had the
intention, the "himmah," earlier. But
he didn't carry it out, like Prophet
Yusuf. There was an urge in his heart,
but he suppressed it. He did not carry
it out, and he said "Ma'adallah, innahu
ahsana mathwaya..." Like that. These
are expressions of how Prophet Yusuf
suppressed his desires. So, what did
the Prophet say earlier? Waman hamma
bisayyi'atin falam ya'malha falahu
hasanatun kamilah. Whoever intends to
commit a bad deed but then cancels it,
doesn't do it, he gets one good deed.
Waman hamma bihasanatin fa'amilaha. But
whoever intends to commit a bad deed
and then carries it out, what does he
get? Sayyi'atun wahidah. He gets a sin
for that bad deed, but it is only one
sin. Yes, this is indeed a blessing
from Allah. How good deeds, if carried
out, are immediately rewarded by Allah
with at least 10 times over. Even if he
hasn't done it yet, just by intending
to do it but being prevented from doing
so, he still gets a good deed. One good
deed, just like that. This is part of
the mercy of Allah Subhanahu wa ta'ala.
Sayyidina Ali once said, "Alas, truly
lost is the person whose tens are
defeated by his ones." What does that
mean? It means that when weighed on the
Day of Judgment, it turns out his bad
deeds are more than his good deeds.
Whereas a bad deed only has a value of
one when committed.
>> While a good deed has a value of ten.
Yes, when weighed, it turns out the bad
deeds are still more numerous. Isn't
that excessive? Allah has already given
us mercy, right? Every good deed is
rewarded up to ten times over. But, as
it turns out, he prefers to commit such
bad deeds yes. So here, Allah Subhanahu
wa ta'ala describes how both of them
have' himmah '(intent/desire). But
one's' himmah 'is absolute, appearing
bound as if they truly want to unleash
their desires. But Prophet Yusuf's'
himmah 'was restrained and controlled,
because he saw and perceived the proof
from his Lord. Kadzalika linasrifa'
an-hus-su'a wal-fahsya '. Thus, we
averted evil and lewdness away from him
. Look at how beautiful the expression
of the Qur'an is here. Showing how
strong Prophet Yusuf was in suppressing
his base desires. Yes, not suppressing
them until they die, not that. Yes, it
means controlling his base desires. Yes
, how unique is the phrasing here? Thus
, we averted evil and lewdness away
from him. So it is not Prophet Yusuf
who was diverted from lewdness, but
rather the lewdness and evil that were
diverted from him. It is as if it shows
that Prophet Yusuf was like a sturdy
mountain. The evil was deflected here
and there like that. This shows how a
person full of sincerity in their
devotion to Allah Subhanahu wa ta'ala
is. Yes, just like that. And this is
also explained at the end of this verse
, verse 24, Allah says "innahu min'
ibadinal-mukhlasin." Indeed, Prophet
Yusuf was among our sincere (purified)
servants. Yes, 'mukhlasin' comes from
the root word 'mukhlis'. When we
worship, we say "wama umiru illa
liya'budullaha mukhlisina lahuddin." If
'mukhlisin', that is the initial level.
We are commanded to be 'mukhlis', to be
sincere in our worship, in our deeds,
and in all kinds of worship we must
perform with full sincerity. If we are
sincere, we are called 'mukhlis'. If we
are persistent in this sincerity, then
Allah raises us to become 'mukhlasin'.
If you are 'mukhlasin', never mind
human temptations, even the devil is
afraid. Yes, the devil himself has
already revealed his cards. Iblis is
the leader of the devils, right?
Stating in Surah Sad, verses 82-83, "
fabi'izzatika la-ughwiyannahum.""
Ajma'in"(all of them). Iblis said, "By
your might." Swearing by Allah, by Your
might, I will surely mislead them all.
I will do what? Mislead them. Meaning
all of the descendants of Prophet Adam.
Then Iblis revealed his cards, "illa '
ibadaka minhumul-mukhlasin." Except for
Your servants among them who are'
mukhlasin '. The meaning is that it
starts from' mukhlis '(sincere) then
becomes' mukhlas '(purified). Yes. So
here the sentence is not about the
grammatical vowel marks, but that is
indeed the reading.' Mukhlasin ', yes.
Not "innahu min' ibadinal-mukhlisin."
Not that. Yes, 'mukhlisin' is just a
stage toward the perfection of one who
is sincere in their worship. Yes, one
must be 'mukhlis' first, then Allah
will raise them to be 'mukhlasin'. Yes,
as I have often explained regarding the
Hadith Qudsi. If we want to reach for
Allah's mercy and His grace, we must
first come to Allah. ourselves. Whoever
comes a span closer, Allah comes a
cubit closer. Whoever comes a cubit
closer, Allah comes a fathom closer.
Whoever comes to Allah walking, Allah
comes to him, greeting him by running.
This illustrates that we must first
come to Allah, repent, seek forgiveness
, and show our piety and obedience to
Him. Striving to purify our hearts in
our deeds. Not to gain praise, not to
get wealth, not to seek flattery, fame,
or the like; no, it must be only for
the sake of Allah. Because the deeds
accepted by Allah are only those done
with sincerity, solely for Allah
Subhanahu wa Ta'ala. This is what Allah
describes regarding the Prophet Yusuf,
peace be upon him. Yes, "innahu min
ibadinal mukhlashin.""Indeed, he was
among Our chosen servants." The authors
mention here what is meant by "burhan
rabbih"(the proof from his Lord). Many
interpreters mention, yes...what was it
that Prophet Yusuf saw? So that Prophet
Yusuf did not carry out his inclination
. He suppressed his inclination. Some
interpreters mention that the "proof
from his Lord" refers to knowledge,
faith, human upbringing, and his
prominent characteristics. First, some
opine that it was his knowledge and
faith, as well as his moral and human
education and the prominent traits
within Prophet Yusuf. Yes. Second, some
say it refers to his knowledge of the
prohibition of adultery, meaning the "
proof from his Lord" was his awareness
of the forbidden status of adultery.
Right? For it is said, "We gave him
judgment and knowledge." We gave
Prophet Yusuf judgment, meaning how he
understood what is lawful and what is
forbidden, including that adultery is
forbidden; Prophet Yusuf had been
informed. Third, some argue that the "
proof" refers to the station of
prophethood and his state of "ismah,"
meaning his protection from sin.
Meaning his preservation from
committing sins. A fourth says this
refers to divine intervention, meaning
assistance from Allah Subhanahu wa
Ta'ala. Which reached him in that
critical moment due to his righteous
deeds. Which Allah used to help him in
such a critical moment because of his
righteous deeds. Now, that is roughly
how it is. Also, there is a saying that
in the palace...of the Egyptian Prime
Minister, there were many statues. And
it is said that when...the wife of the
Aziz, the Prime Minister's wife, wanted
to commit an act without being seen,
she covered the statues with cloth.
>> Their eyes,
>> so that they wouldn't see it. Prophet
Yusuf essentially said, if you are
ashamed before an idol, how could you
not be ashamed before Allah, the
All-Seeing? It is like that. But for
certain, *burhan rabbi*, *burhan*means
proof, an argument, the laws from his
Lord. So how Prophet Yusuf saw this as
an act that is forbidden. Because in
the previous verse it was explained
that Allah had given him*hukman wa '
ilman*. Now, naturally, it was
regarding what? Jihad against the self
and also the*almukhlasin*, right. So*
almukhlasin*is the peak level from the
level of people who were initially*
mukhlis*. Meaning they make themselves
sincere first, training themselves to
be sincere. Sometimes, when people give
charity or do good, a thought
occasionally crosses their heart
wanting to be praised. When someone
sees it and doesn't say thank you, well
, suppressing that, that is learning to
be sincere.
>> Just let it be. Yes. Because we must
remember we are expecting a reward from
Allah. If it's thanks from humans, it's
just a little, isn't it? Sometimes it's
worth nothing. If it is from Allah,
Allah is*Syakur*. Allah has the
attribute of*Syakur*, the Most
Appreciative. Meaning Allah will reward
us. Yes, if people give something, they
sometimes just say thank you. But Allah
rewards us, He shows favor to us if we
do good, by rewarding it many times
over. So, this sincerity indeed must
initially be trained, so that later it
flows naturally on its own. This is
what becomes the high degree, which is
called the*almukhlasin*. Because it is
already 9:00 PM, perhaps
>> we won't reach verse 29. God willing,
we will continue later. It is getting
more interesting because Allah Himself
mentions how this story was told to our
Prophet Muhammad, peace be upon him,
which Allah called*ahsanal qasas*. The
best of stories, because there is so
much wisdom within the story of Prophet
Yusuf. It is not just a passing story.
In the Qur'an, everything that Allah
conveys contains wisdom, contains
lessons, and contains education.
Wallahu subhanahu wa ta'ala a'lam.
>> Alright, alhamdulillah, we have
listened together to the evening
lecture delivered by Ustadz Hamzah
Alatas. We together pondered over Quran
Surah Yusuf verses 21 up to 24, right
Ustadz?
>> Perhaps it didn't reach 29, God willing
, next week we will continue due to
time. To those who have joined,
commented this evening, and sent
WhatsApp messages, thank you very much
for listening via Rasil TV YouTube or
Rasil Radio. Here are the greetings
that came in: one from Mr. Amsir
Tabrani in Kemang, "Thank you, Ustadz,
for the advice and the enlightenment."
We also have greetings from Mr. Budi in
Jakarta, Mr. Rama Mitra in South
Tangerang, Mrs. Sundari who is tuning
in, and Mrs. Ani Hudaifa who is always
faithfully following our broadcast.
Next, we have greetings from Eyang Sri,
Mrs. Aminah Citra Indah, and also Mrs.
Arsi in Sukabumi who is watching us
tonight. I will read the first question
, Ustaz. This one came in from a
servant of Allah who did not include
their name. Assalamu'alaikum
warahmatullahi wabarakatuh, Ustaz.
>> Wa'alaikumussalam warahmatullahi
wabarakatuh.
>> Ustaz. There are people who have been
praying for years for their lives to
change, but their situation has not
improved. Looking at the journey of
Prophet Yusuf in the Surah Yusuf
earlier, must we continue to be patient
even if we don't know when Allah's help
will come? How long should we be
patient as ordinary humans, Ustaz?
Please enlighten us. Thank you.
>> Well, yes, we need to understand and
realize that life in this world is a
test. Yes, a test. Every time we are
tested, like taking an exam, we will
keep advancing, yes.
>> If we are truly patient in going
through it. Patience doesn't mean just
giving up. Many people say, "We've been
patient, why hasn't anything changed?"
A patient person is persistent in their
efforts, yes, in facing the test.
Tenacious, steadfast, and consistent,
like that, yes. Like someone who keeps
trying. Oh, I keep falling, my efforts
keep failing. Don't just give up. A
patient person will fail, then try
again. Fail, then try again. Until
>> yes, while learning why it failed, why
there was no progress, like that,
>> it is studied. Yes, that is why many
successful people are like that, yes.
Besides that, pray, because Allah
Subhanahu wa Ta'ala mentions, "
Wasta'inu bish-shabri wash-shalah." And
seek help. It doesn't specify what kind
of help. Any kind of help, yes, in any
matter. The request, of course, is to
Allah. In what way? By being helped
with that patience. Patience doesn't
just mean resignation, but how patience
>> means as-subutu wa tahammulu wal
istiqamatu fi muqamatil or fi muqobilil
makruhat. meaning tenacity, resilience,
steadfastness, and consistency in
facing various unpleasant things like
that. That is patience, yes. So, and
the story of Prophet Yusuf, starting
from when he told his dream when he was
small, maybe around 7 years old, 7 or 8
years old. And he only succeeded in
becoming a king after tens of years.
>> Yes. Yes. So, it is lived with full
patience, resilience, and sincerity.
Then Allah keeps raising his status,
starting from being saved from the evil
of what? The evil of his brothers. Then
receiving even greater tests from the
Aziz and the wife of the Aziz earlier,
yes. Then later being imprisoned again,
yes, like that. And this continues, yes
, this test is endured. That is how it
is if we face various trials with
patience and keep trying, God willing,
Allah Subhanahu Wa Ta'ala will provide
relief. Yes, but remember so that we do
not get disappointed, do not despair,
know that every trial is counted by
Allah
>> as a reward. Allah wipes away our sins,
Allah raises our status.
>> Even tests, says the Prophet Sallallahu
Alaihi Wasallam, hatta firaqi nah or
hatta yusakuha. Even when the test is
getting pricked by a thorn, being
pricked by a thorn is sometimes, oh,
because of our own negligence.
>> Even being pricked by a thorn is a test
, if we are patient we get a reward,
>> that way our sins are wiped away.
>> Even small, trivial things,
>> small things, like our sandal breaking
while walking, Allah counts the reward
for that too, let alone other tests.
>> This is actually a blessing from Allah
Subhanahu Wa Ta'ala; there is no test
we experience that, if we go through it
with patience, will not earn us a
reward and raise our status.
Wallahu'alam.
>> Alright.
>> Keep having a good opinion of Allah. Ye
>> yes. Yes.
>> Okay. And stay enthusiastic to keep
trying. Alright. Next, we move to a
question sent by Mr. Rahmat Hidayat in
Pondok Gede.
>> Assalamualaikum warahmatullahi
wabarakatuh, Ustaz.
>> Waalaikumsalam warahmatullahi
wabarakatuh. Warahmatullah. Ustaz,
Prophet Yusuf at that time was still in
a weak state and had no power. But
Allah later raised his status. In life
today, how should we treat the poor,
subordinates, or people who have no
position? What should we do for those
people, Ustaz? That is all. Yes. What?
Well, it is also told how when the
Prophet of Allah, Yusuf, already had a
position, how he strived to pay
attention to those who were weak,
striving to provide food for them.
Especially when famine came, not only
from the land of Egypt, but around
Egypt, the area of Canaan, and
everything, even the place of his
parents, Prophet Yusuf provided help to
them. Yes, sometimes they trade, people
who have a sense of pride, meaning a
sense of self-respect.
>> They don't want to come and beg, but
they bring goods.
>> To be traded for food. Sometimes the
items were not valuable, but they were
still given what they needed. This
provides a picture of how the family of
Prophet Yusuf, even in this difficult
time of famine and wanting to get help
from the King of Egypt, came by
bringing goods for barter. So it is not
by begging, but this is a picture of
how a person has self-respect and the
purity of soul, they do not want to beg
. And this is important for us to pay
attention to. So in the Quran, people
who guard their honor even though they
are actually in need are called "miskin
"(poor).
>> Hm. Yes, often if we read or hear
explanations about the difference
between "fakir" and "miskin," it is
explained incorrectly like that. It is
not based on the Quran or the Sunnah of
the Prophet. "Fakir" is defined as
someone in need; for example, if they
need 10, they only get three.
>> Yes. As for the "poor," if they need 10
, they only have seven. Why isn't this
explained in the Quran? Why isn't this
explained by the hadith of our Prophet
Muhammad, peace be upon him? In the
Quran, the word for "poor" appears more
often than the word for "needy." Why is
that? Because the poor deserve more
attention than the needy. Generally, we
say that a "needy" person is someone
who is poor but begs.
>> H
>> It means they lack self-respect. Some
people beg out of necessity, that is
not an issue. But some people make
begging their profession.
>> Right? There are.
>> It’s become a habit. Oh, I see.
Begging here, but having a luxury home
in their village because it's their
profession. That is despicable.
>> Truly despicable. But who is the "poor"
person? Someone who is also in need.
But they keep trying, they keep working
, though their work isn't enough.
>> They don't beg; they have self-respect.
This is who we must pay attention to.
>> Allah mentions the poor more often than
the needy. Wa yuhdu' alal miskin. It
doesn't say 'alal faqir, no.
>> Yes, that's right.
>> The Prophet himself explained it, and
the Quran also explains the difference
between the poor and the needy.
Regarding the poor, Allah says: "Lil
fuqarilladina usiru fi sabilillahi la
yastati'una daban fil-ard..." This is
the definition of the poor. Even though
they were initially called needy, it
means they are people in need. Yes,
Allah says, "Lil fuqarilladzina usiru
fi sabilillah," charity is given to the
poor who are constrained in the way of
Allah. They cannot, trade, for example,
or earn enough money to cover their
needs because they are, for instance,
Quran teachers, or they work in an
institution with an insufficient salary
. Yes. "Yahsabuhumul jahilu aghniya'a
minat-ta'affuf." Those who don't know
them think they are not in need, that
they are well-off. Why? Because these
people maintain their honor. They do
not beg from others.
>> People who don't beg are thought to not
be in need. If someone begs, people
assume they are in need. Why? Even
though they are in need, they practice
self-restraint. "Ta'affuf" is being
dignified, maintaining one's
self-respect.
>> And in the story of Prophet Yusuf, it
is explained how his family, despite
needing food, did not want to beg, so
they brought their belongings—
essentially scrap items.
>> So to speak. They brought these things
to avoid begging.
>> Yes. They wanted to barter.
>> Yes. Now, this ignorance yes. So people
who don't know us, or rather, who don't
know the poor person,
>> think that they are
>> well-off
>> well-off people. Takrifuhum bisimahum.
But you can recognize them by their
characteristics. La yasalunanasa ilhafa
. They do not beg from people
incessantly like that.
>> Well. Well, these are the traits of the
poor. These are the poor who do not beg
and maintain their self-respect. This
is mentioned a lot in the Qur'an.
>> Always talking about the poor. Also in
the Prophet's hadith, laisal miskin man
tadufu matuan. The poor person is not
one who is found begging and walking
around. Uh. That one. So, the Prophet
said in his hadith, the one called poor
is not someone who likes to go from
door to door asking for donations,
asking for what? Asking for.
>> Money like that. Back then, asking for
a date or two like that. That is not
the poor person, says the Prophet.
>> Indeed, the poor person is someone who
maintains their dignity, meaning their
self-respect. Yes, they do not beg from
people like that. This defines the poor
person. H.
>> Yes, something like that.
>> Yes. Wallahu a'lam (God knows best).
>> So we must be sensitive, right?
Sensitive towards our citizens, who is
actually needy.
>> But they don't beg, right? Just because
they don't beg, we must pay attention.
>> To those like this. That's why time and
time again when people are punished in
hell, it is said, "Ma salakakum fi
saqar?""Lam naku minal musallin wa lam
nut'imil miskin, wa kunna nakudu ma'al
kha'idin." Why were you, they are asked
, the inhabitants of hell, why did you
enter Saqar hell? They confess, "Lam
naku minal musallin." We were not among
those who prayed. "Wa lam nut'imil
miskin." We never fed the poor.
>> Poor again, not needy (fakir) here. Yes
.
>> Like that.
>> Alright.
>> Wallahu a'lam. So yes, we must pay
attention continuously.
>> Pay attention. Masyaallah.
>> Yeah.
>> Is there another one that came in,
Ustaz? There is still time, right?
Maybe one more. One more question from
Ibu Rahma. But I apologize, this is
off-topic, Ustaz. Please enlighten us.
Assalamu'alaikum warahmatullahi
wabarakatuh.
>> Wa'alaikumussalam warahmatullahi
wabarakatuh.
>> Maybe others have heard of it, but I
want to hear an explanation from the
Ustaz regarding the "ain"(evil eye)
disease, Ustaz. Is there an explanation
for the "ain" disease in the Qur'an?
How can someone's envy affect our
health and life through photos we post
on social media? Did this ever happen
during the Prophet's time, Ustaz?
Please enlighten us. That is. Yes.
Regarding this matter. Indeed, I also
often hear about it, like "al-ain haqq"
(the evil eye is real), we have been
warned since childhood to be careful of
the dangers of envious people.
>> People who are envious, in general,
will carry out various kinds of efforts
.
>> Hm. Yes. And yes, the jinns, the devils
also want, what is called the work of
the devil, that means not the jinn.
Because jinns can be Muslim or
disbelievers, right. The devil is.
>> Yes, Satan is definitely the evil one.
>> Hm.
>> Because that is his nature, so Satan
and his followers surely want people to
fall into that envy.
>> Hm. Yes. Well, therefore, it could
indeed be assisted by Satan like that.
>> Now, there are others who say that it
also involves the power of the eye,
like that. "Ain" awareness comes from
the word "ain"(evil eye).
>> Yes.
>> The power of the eye, it really could
also just be from suggestion, like that
.
>> Yes. But if a person trusts in Allah
Subhanahu wa ta'ala, they should also
not, I mean...they should not expose
themselves to being envied by others,
right?
>> Because there are people who like to
show off, and that eventually sparks
envy. But actually, sometimes...
>> a person should act with humility. It
is not that you are forbidden from
wearing nice clothes, go ahead. But
when...
>> you wear nice, luxurious clothes, and
then look down on others,
>> especially with luxuries that are
unnecessary like that. "Tabzir"(
excessive spending) is forbidden, right
? Especially in an environment where
many people are in need, like that.
>> Well, this will trigger people, right?
So, it leads to envy and jealousy like
that, jealousy...
>> these things should be avoided, right?
Because of that, Rasulullah sallallahu
alaihi wasallam exemplified a life of
simplicity. Even though, if Rasulullah
had wanted, he was once offered the
mountain of Uhud to be turned into gold
. Rasulullah chose, "No, it is better
for me to eat one day and not the next,
" like that.
>> That does not mean Rasulullah couldn't,
it's not like that.
>> But indeed, Rasulullah taught modesty,
and it doesn't mean we have to live in
poverty. No, Rasulullah said, "The
strong believer is better and more
beloved to Allah than the weak believer
." A strong believer, meaning strong in
their knowledge, strong in their
economy, and strong in their physical
health. That is more beloved by Allah
Subhanahu wa ta'ala than the weak
believer, right? Weak in their economy,
weak in their knowledge, weak in their
physical health, like that, right? But
don't look down on the weak either, "
wafi kullin khairun." In each of them,
there is goodness, like that. But the
one more beloved is the strong believer
, right? The strong one. Wallahu a'lam
(Allah knows best). Alright Ustaz, we
are limited by time, perhaps before you
leave, could you summarize our theme,
Ustaz?
>> Yes. From what we have read, yes, we
have not finished the story of Prophet
Yusuf, but from the verses we have read
, it shows how Allah Subhanahu wa
ta'ala will help a servant who strives,
who dedicates himself and sincerely
devotes his service to Allah when he
faces disaster or tests; Allah will
help him. Yes, this is just like what
was experienced by the Prophet of Allah
, Yusuf alaihi salam, yes. Wallahu
subhanahu wa ta'ala a'lam.
>> Thank you, Ustaz, for the enlightenment
and the knowledge this evening. And
brothers, thank you for tuning in to
our broadcast this evening. The
reflection on Surah Yusuf earlier was
from verse 21 to verse 29, God willing,
actually verse 24. God willing, we will
continue with the next verses next week
. Hopefully, what the Ustaz shared
today will be of great benefit to
everyone. I, Pahli, who am on duty,
accompanied by an intern, Bang Yusuf
Bangkitur, am signing off.
Subhanakallahumma wabihamdika, ashadu
alla ilaha illa anta, astaghfiruka wa
atubu ilaik. Wassalamualaikum
warahmatullahi wabarakatuh.
>> Waalaikumsalam warahmatullahi
wabarakatuh.