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Our Lord! Make us not a trial for those who have disbelieved….

Written by Masjid Al Furqan on . Posted in Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا ۖ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

“Our Lord! Make us not a trial for those who have disbelieved, and forgive us, Our Lord! Verily, You, only You are the All-Mighty, the All-Wise.” [60:5]

Az-Zujaaj [rahimahullaah] said: The meaning of it is: Do not give them victory over us, so they think that they are upon truth and we are put to trial by way of that.

[Source: Ighaatha Al-Lahfaan 2/163]

If You Concentrate On Your Own Rectification, Whilst Enjoining Good and Forbidding Evil To The Best of Your Ability, You Will Not Be Harmed By Those Who Are Astray

Written by Masjid Al Furqan on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

O you who believe! Take care of your own selves. If you follow the right guidance no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do. [5:105]

Allaah [The Most High] said:[  يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ – O you who believe! Take care of your own selves]-Meaning: Strive to rectify and perfect your own souls, and keep them firm upon the straight path. That is because if you are righteous, you will not be harmed by the one deviated from the straight path; rather he only harms himself [or herself].  [However], this does not indicate that the servant [i.e. a Muslim] is not harmed if he abandons enjoining good and forbidding evil or becomes negligent of it, for indeed his guidance will not be complete except through fulfilling what is obligated on him [or her] with regard to enjoining good and forbidding evil.  If he is [genuinely] unable to stop evil with his hand and his tongue, but rejects it in his heart, then indeed he will not be harmed by the misguidance of others. [Ref A]

[إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا  – The return of you all is to Allah]-Meaning: Your final destination is the day of Judgement and your gathering will be in the presence of Allaah [The Most High]; [فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ -then He will inform you about (all) that which you used to do]- Meaning: [Your] good and evil [deeds]. [Re 1]

Ref A:

Enjoining Good and Forbidding Evil

Question to Imaam Abdul Azeez Bin Baaz [Rahimahullaah]:

Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?

A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)

However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change.  If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should make the change with their tongue (by speaking out). They may say: “O so andso! Fear Allah! That is not permissible. This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawaa Ibn Baaz 8/208. Salafitalk.net]

Ref 1:

[Source: (Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan). Abridged and slightly paraphrased]

 

Hasten Towards The Jumu’ah Prayer For The Remembrance of Allaah!

Written by Masjid Al Furqan on . Posted in Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ

O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing), that is better for you if you did but know! Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (by working, etc.), and remember Allah much, that you may be successful. [Soorah Al-Jum’ah. Aayaat 9-10]

Few Reminders from the above Aayaat

Allaah [The Most High] commands His believing slaves to attend the Jumu’ah prayer and that they hasten towards it when the call for it is proclaimed. And ‘hastening’ towards it means to come to it- giving it importance and making it the most important [affair].

[وَذَرُوا الْبَيْعَ -Leave off business]-Meaning: Leave off business when the call for the prayer is proclaimed and perform it, for indeed [ذَٰلِكُمْ خَيْرٌ لَكُمْ – that is better for you] than preoccupying yourself with business and missing the obligatory prayer, which is from the most emphasised of obligations; [إِنْ كُنْتُمْ تَعْلَمُون – if you did but know!] that what Allaah has with Him [of reward] is better and more everlasting, and that the one who prefers the worldly life over the religious [commandments and prohibitions], then indeed he has [incurred] a real loss, whilst thinking that he has profited.  This command to leave off business is during the time of the prayer.

[فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ – Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land] to seek earnings and business (transactions)].

And when it is the case that preoccupation with business is most likely to make a [person] heedless of the remembrance of Allaah, Allaah commanded that He be remembered much, saying:

[وَاذْكُرُوا اللَّهَ كَثِيرًا – and remember Allah much]- Meaning: Whilst you’re standing, sitting and reclining;

[لَعَلَّكُمْ تُفْلِحُونَ – that you may be successful]; for indeed an increase in remembrance of Allaah is the greatest means to success.

Source: (Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan). Abridged and slightly paraphrased

Make Room For Your Brothers In The Gatherings And Allaah Will Give You Ample Room From His Mercy

Written by Masjid Al Furqan on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [58:11]

This is a practical code of behaviour commanded by Allaah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room (for others); for indeed it is from (good) etiquettes to make room for him (i.e. the other person) to reach his goal.  And this is not to harm the one who is (already) in the gathering in anyway, rather he enables his (Muslim) brother to reach his goal without him being harmed, and reward is given in accordance with a deed; for indeed whoever makes room, Allaah makes room for him, and whoever shows generosity to his brother, Allaah will show him generosity.

[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise up and retire from your gathering for an (obligatory or important) need (i.e. prayer etc), then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these affairs is connected to knowledge and Eemaan. And Allaah [The Most High] will exalt in degree the people of knowledge and Eemaan in accordance with what He has portioned out for them from knowledge and Eemaan.

[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning: Allaah [The Most High] rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil deeds, there will be an evil recompense. And in this Ayah [i.e. 58:11] is [a mention] of the virtue of knowledge, whose beautification and benefit is that one disciplines [himself or herself] with its etiquettes and act in accordance with what it necessitates.

[Source 🙁 Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan). Abridged and slightly paraphrased]

 

Children and Wealth Are Temporary Gifts of This Worldly Life, So They Should Not Divert Us From The Remembrance of Allaah

Written by Masjid Al Furqan on . Posted in Family & Women, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ

O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.” [Soorah Al-Munaafiqoon: Ayah 9]

Allaah [The Most High] commanded His believing slaves to remember Him a lot because in that there is profit, success and abundant good.  And He [The Most High] forbade them from being diverted from His Remembrance by their wealth and children because many souls have a natural inclination towards love of wealth and children, so he (a person) gives them precedence over love of Allaah and in that there is a great loss.  And for this reason He [The Most High] said: [وَمَنْ يَفْعَلْ ذَٰلِكَ – And whoever does that] – Meaning: Diverted by his wealth and children from the Remembrance of Allaah, [فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ -Then they are the losers] – Meaning: [Losers] in that eternal happiness and abiding bliss, because they preferred what will come to an end over what will abide forever.

 [Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan]

 

They say, ‘’Busying Oneself with Refutations Is Not Correct!’’ – Shaikh Rabee Responds To This Claim

Written by Abdullah Jallow on . Posted in Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

They say, ‘’Busying Oneself with Refutations Is Not Correct!’’

Shaikh Rabee [may Allaah preserve him] responded to the above as follows:

The people used to read -a lot- the books of deviated views and the libraries were rotting and filled with the books of misguidance and bidah, but they [i.e. those who object when one looks into the books of refutations] did not speak in this manner. However, when the people began to [truly follow] the Book of Allaah and the Sunnah based upon the methodology of the Pious Predecessors and found those books that warned them against Bidah and misguidance, they [i.e. those who object when one looks into the books of refutation] said, “Do not busy yourselves with these affairs; do not abandon knowledge”.

These refutations are from affairs of knowledge. To be acquainted with guidance and [distinguishing it] from misguidance; to be acquainted with good and [distinguishing it] from evil -by Allaah – is from knowledge that will protect [a person], just as Hudhaifah [radiyallaahu-anhu] said, “The people used to ask the Messenger of Allaah about the good, but I used to ask him about the evil out of fear of falling into it”. The books of the people of bidah and misguidance must be known by way of the books that refute them. So unless this happens, then [one should know that] many of the youth were not ruined except when they were deprived of the likes of these books that protect them. There is a means of protection for the youth in these books [i.e. the books written by the scholars to refute errors, misguidance and ahlul bidah etc].

[Abridged & slightly paraphrased. Source: Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen’ page 80-81]

 

The One Who Praises An Innovator Is One of Two People- By Shaikh Saaleh Al-Fawzaan

Written by Abdullah Jallow on . Posted in Calling To Islam - 'Da'wa', Innovations In Islam (Bidah), Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:

It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators, [warned against] praising them and their gatherings. In this regard, Asad Ibn Musa [rahimahullaah] wrote: ‘’Beware of being a brother of the innovator [by association] or a companion of his, or one whom you sit with; for indeed it has been narrated that ‘Whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself’.

The innovators must be warned against and shunned even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection against their innovation because this spreads bidah, belittles the Sunnah and by way of this the innovator will emerge and become a guide for the Ummah.

As for giving consideration [to the fact] that the innovator has some truth, this does not justify praising him. This is -to a far greater extent- against what is of overriding benefit and it is known- in relation to a principle in the religion- that preventing harm takes precedence over seeking that which is of benefit. And with regards to having hatred for the innovator, the harm that is prevented from the Ummah is weightier than the benefit possessed by the innovator. And had we adhered to this concept [i.e. praising an innovator because he has some truth with him], then no one would have been judged to be misguided and declared an innovator. That is because there is not an innovator except that he has some truth and adherence to the Sunnah. The innovator [may] neither be a disbeliever nor be in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. [Ref 1] However, if the innovation is particularly related to affairs of Creed and Methodology, then the affair is dangerous indeed because it will become an example [to be followed], innovation will spread and the innovators will become active in spreading their innovation.

So, this person who praises innovators and makes their affair obscure to the people -due to some truth they have – is one of two [people]: He is either one ignorant of the methodology of the pious predecessors and their stance against the innovators, and it is neither permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be.

[Source: At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. Abridged and slightly paraphrased]

Ref 1: Bidah Al-Mukaffirah and Bidah Al-Mufassiqah:

Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays,  observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him.  So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. [Abridged and paraphrased, see www.rabee.net/ar/questions.php?cat=26&id=484 ]

 

Normalization of Evil Cannot Distract the People of Taqwa –By the Tawfeeq of Allaah

Written by Masjid Al Furqan on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

قُل لَّا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ ۚ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

Say: “Not equal are Al-Khabith (all that is evil and bad as regards things, deeds, beliefs, persons, foods, etc.) and At-Taiyib (all that is good as regards things, deeds, beliefs, persons, foods, etc.), even though the abundance of Al-Khabith (evil) may please you.” So fear Allah much [(abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)], O men of understanding in order that you may be successful.

[Surah Al-Maa’idah Ayah 100]

[قُل -say (O Muhammad)] to mankind- Meaning: Warning against evil and desiring good;

[لَّا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ  – Not equal are (all that is evil and bad) and At-Taiyib (all that is good)]- Meaning: Imaan is not equal to kufr; obedience to [Allaah and His Messenger] is not equal to disobedience to [Allaah and His Messenger]; the people of paradise are not equal to the people of hellfire; filthy deeds are not equal to good deeds, and unlawful wealth is not equal to lawful wealth.  [وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيث  – even though the abundance of Al-Khabeeth (evil) may please you (people)]- Meaning: Indeed it will not benefit the person in anything, rather it will harm his religious and worldly affairs.

[فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ – So fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)], O men of understanding in order that you may be successful]

[Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi  (rahimahullaah). Publisher: Daar Ibn Hazm’ 1st Edition 1424AH (Year 2003). Abridged & slightly paraphrased]

 

The Prophet Used To Seek Refuge With Allaah From These Four Affairs

Written by Masjid Al Furqan on . Posted in Purification of The Soul, Worship - 'Ibaadah'.

Zaid Bin Arqam [radiyallaahu-anhu] narrated that the Prophet [sallal-laahu-alayhi-wasallam] used to say:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ وَمِنْ قَلْبٍ لَا يَخْشَعُ وَمِنْ نَفْسٍ ‏لَا تَشْبَعُ ‏ ‏وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

O Allaah! I seek refuge with You from knowledge that does not benefit; from a heart that does not fear [You]; from a soul that does not get satisfied and from a supplication that is not answered.

[Reported by Muslim 2722]

 

Some Fruits of Taqwah and Sabr In The Story of Yusuf [alayhis-salaam]

Written by Masjid Al Furqan on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said in Surah Yusuf Aayah 90 that Yusuf’s [alayhis-salaam] brothers said:

قَالُوا أَإِنَّكَ لَأَنْتَ يُوسُفُ ۖ قَالَ أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا ۖ إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

They said: “Are you indeed Yusuf (Joseph)? “He said: I am Yusuf (Joseph), and this is my brother (Benjamin). Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the good-doers to be lost.

Few Reminders from the Above Aayah

They knew that the one who addressed them was Yoosuf, so they said: [ أَإِنَّكَ لَأَنْتَ يُوسُف -Are you indeed Yusuf (Joseph)]? Yoosuf said: [أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا  – I am Yusuf (Joseph), and this is my brother (Benjamin). Allah has indeed been gracious to us]-Meaning: By [granting] us Eemaan, piety and authority in the worldly life, and that is due to patience and piety. [ۖ إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ -Verily, he who fears Allah and is patient]- Meaning: keeps away from what Allaah has forbidden, exercises patience in facing pain and calamities, and [exercises patience] in carrying out the commandments [of Allaah];

[فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِين -then surely, Allah makes not the reward of the good-doers to be lost]- Meaning: Because this is from perfection in worship and Allaah does not allow the reward of the one who perfects his deeds to be lost.

[For further details, see Tayseer Al-kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan]