9. Story of Prophets Ya’qub and Yusuf

Ya’qūb (Jacob) – Father of the 12 Sons – His other Name is Isrā’īl
9 The Story of Yūsuf

Ya’qūb (Jacob) – Father of the 12 Sons – His other Name is Isrā’īl

Allāh ﷻ, as we mentioned, has given ‘Ibrāhīm عليه السالم the glad tidings of Ishāq and Ya’qūb, and Allāh ﷻ says about Ishāq,

And We gave him [‘Ibrāhīm] the glad tidings of Ishāq (Isaac) a Prophet from the righteous.(As-Sāffāt – 37:112)

And Allāh ﷻ says, They (the angels) said: “Do not be afraid! We give you glad tidings of a boy (son) possessing much knowledge and wisdom.”(Al-Hijr – 15:53)

Allāh ﷻ has described Ishāq as being knowledgeable – ‘Alīm, and Allāh ﷻ described him as being Min Al-Sālihīn – from the righteous, and Allāh ﷻ said, “Kāna Nabiyyā – he is a Prophet.”

Ishāq عليه السالم had a child, and that child is Sayyidnā Ya’qūb. Ya’qūb عليه السالم has another name also, and that is Isrā’īl. Allāh ﷻ says, “… except what Isrā’īl made unlawful for himself before the Torah was revealed.”(Āl ‘Imrān – 3:93)

Allāh ﷻ has mentioned the name Isrā’īl in Qur’ān. And the Mufassirīn say that Isrā’īl means ‘Abdullāh – the servant of Allāh ﷻ. That’s the explanation that they give to the word Isrā’īl.

9 The Story of Yūsuf عليه السالم

So, when we say ‘Banī Isrā’īl – the Children of Isrā’īl’, we’re talking about the sons of Ya’qūb. And when we talk about the 12 tribes, we’re talking about the tribes that are the descendants of the 12 sons of Ya’qūb. Ya’qūb عليه السالم had 12 sons, the best of them is Yūsuf عليه السالم , who is a Nabī of Allāh ﷻ. Some scholars tend to believe that the other 11 brothers were also Ambiyā, and they use as evidence to support that, the fact that Allāh ﷻ says,

Say (O Muhammad): “We believe in Allāh and in what has been sent down to us, and what was sent down to ‘Ibrāhīm (Abraham), Ismā’īl (Ishmael), Ishāq (Isaac), Ya’qūb (Jacob) and Al-Asbāt [the twelve sons of Ya’qūb (Jacob)] and what was given to Mūsā (Moses), ‘Īsā (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allāh) we have submitted (in Islām).”(Āl ‘Imrān – 3:84)

This Āyah is saying that we believe in what has been revealed to, and it mentions the names of ‘Ibrāhīm and obviously revelation is given to the Ambiyā. ‘Ibrāhīm, Ismā’īl, Ishāq, Ya’qūb and Al-Asbāt, and what was given to ‘Īsā and Mūsā. So, they say that Al-Asbāt was talking about the 12 sons of Ya’qūb. But the other scholars respond and say, ‘No, al-Asbāt does not mean the 12 sons of Ya’qūb, but it means the 12 tribes, and Allāh ﷻ combined them all in the word ‘Asbāt’, to include all of the Prophets that came in the 12 tribes of Banī Isrā’īl’. Because we know that many prophets were sent to the Children of Isrā’īl, and they were among the 12 tribes. Therefore, Al- Asbāt, over here, is not referring to the fathers of the tribes, but it’s referring to all the tribes. And Ibn Kathīr supports this opinion because he says that ‘The things that were done by the brothers of Yūsuf are not appropriate for the Ambiyā.’ So, he says that they are not Ambiyā, but only Yūsuf is a Nabī and Yūsuf is the only one, out of them, who is specifically mentioned by name in Qur’ān as a Nabī of Allāh ﷻ.

The story of Sayyidnā Yūsuf is unique in Qur’ān because the whole story, from the beginning to the end, was mentioned in one Sūrah. And it takes almost all of the Sūrah, with the exception of a few verses in the beginning and a few verses in the end. The whole Sūrah is talking about Sayyidnā Yūsuf, to give us a complete story and experience of a Nabī of Allāh ﷻ from the beginning till the end. And one of the Salāf says about the Sūrah of Yūsuf, ‘Anybody who is going through trouble, and problems, and is feeling sorrow, if he reads the Sūrah of Yūsuf, it will eliminate it, because it is the story of someone who went through difficulty, but because he armed himself with Taqwā and Sabr – righteousness and patience, eventually he was victorious.’

Allāh ﷻ says, We relate unto you (Muhammad) the best of stories through Our Revelations unto you, of this Qur’ān. And before this (i.e. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Qur’ān).(Yūsuf – 12:3)

9.1 The Dream of Yūsuf عليه السالم

Allāh ﷻ says, (Remember) when Yūsuf (Joseph) said to his father: “O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me.”(Yūsuf – 12:4)

Yūsuf was very young at the time; he was a child. He saw this dream; 11 planets, and the sun, and the moon are making Sujūd – prostration to him. So, he told his father about this dream. Allāh ﷻ says,

He (the father) said: “O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”(Yūsuf – 12:5)

He said, “Don’t tell your brothers about this vision.” Why? “Lest they arrange a plot against you.” The father knew that this dream means that Yūsuf will attain very high levels, and that everyone in his family will be under him. And the father knew that this is something the brothers will not accept, because they were already jealous of Yūsuf, and we’ll see how bad their jealousy was. And then he said,

Verily! Shaitān (Satan) is to man an open enemy!(Yūsuf – 12:5)

Shaitān is the one who places these disputes among us. ‘Min ‘Amal Al- Shaitān – It is from the acts of Shaitān. [Al-Qaşaş – 28:15] And Allāh ﷻ says,

And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitān (Satan) verily, sows disagreements among them. Surely, Shaitān (Satan) is to man a plain enemy.(Al-Isrā’ – 17:53)

Say a good word, because Shaitān causes problems amongst you, because Shaitān is your enemy. Allāh ﷻ is telling us, ‘Say good words.’ The good word is a weapon against Shaitān, because Shaitān is using your words against you. He’s using your words to bring problems.

If we look at problems, most of them are caused because of what we say. So Allāh ﷻ says, “Wa Qul Li`ibādī Yaqūlū Allatī Hiya ‘Aĥsanu – And tell My servants that they should speak that which is best.”(Al-Isrā’ – 17:53) Always speak the best, and that will keep away from you, a big part of the plot of Shaitān.

9.2 Glad Tidings to Yūsuf عليه السالم

And then he told his son, “Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya’qub (Jacob), as He perfected it on your fathers, Ibrahim and Ishāq (Isaac) a foretime! Verily, your Lord is All-Knowing, All-Wise.” (Yūsuf – 12:6)

Allāh will choose you and teach you the interpretation of dreams and other things – ‘Ta’wīl Ahādīth’ – ta’wīl is interpretation and Ahādīth is speeches, words, dreams, different things, so it doesn’t necessarily mean only dreams. It means that Allāh ﷻ will give you some wisdom to interpret things, to have a good judgment, and will perfect His favor on you and on the offspring of Ya’qūb, as He perfected it on your fathers, Ibrāhīm and Ishāq, aforetime.

9.3 Yūsuf عليه السالم the Noble with the Noblest Lineage

Some men came to Rasūlullāh ﷺ, and they told him, Man akrāmun nās – who is the most noble of men?” Rasūlullāh ﷺ said, “Yūsuf al Karīm, ibnul Karīm, ibnul Karīm, ibnul Karīm, it is Yūsuf, the noble, the son of the noble, the son of the noble, the son of the noble.(Sahīh al-Bukhārī 3382, 3383)

If you’re asking me about the best lineage, it is Yūsuf. The father of Yūsuf is a Prophet, his grandfather is a prophet, and his great grandfather is a prophet, and he is a prophet himself. That’s the best lineage if you want to look at it this way; Yūsuf ibn Ya’qūb ibn Ishāq ibn Ibrāhīm. It’s an honour from Allāh ﷻ to be a prophet and your father is a prophet and your grandfather is a prophet, and your great grandfather is a prophet, wherever you look up, you find the guidance of Allāh ﷻ and honour from Allāh ﷻ.

9.4 Ocean of Meanings and Lessons in Story of Yūsuf عليه السالم

Allāh ﷻ is telling us, Verily in Yūsuf and his brethren, there were Āyāt for those who ask.(Yūsuf – 12:7)

If you look at the story of Yūsuf عليه السالم and you think about it, you would find an ocean of meanings and lessons that will assist you in your life. The brothers of Yūsuf knew that their father loved him more than them. Ten of them were from different mother or mothers, and Yūsuf and Binyamīn are from another wife of Sayyidnā Ya’qūb عليه السالم .

9.5 The Plot of Yusuf’s Brothers out of Jealousy

Yūsuf عليه السالم was the most beloved in the eyes of his father and his brothers dislike that, and they were jealous, and we said that jealousy blinds the heart. Allāh ﷻ says,

“They said, our father is in plain error.”(Yūsuf – 12:8)

Why, ‘because he loves Yūsuf more than us. We are the men, we are the elders, we are the strongest, we are a group, we are the ones who are going to help our father in moments of need. How can he love ‘this Yūsuf’, and his brother, who are young and alone?’ I mean in those times, what protects you is your family. They didn’t have laws and law enforcement and police to take care of security, you protect yourself through your family, and that’s why they used to be proud, whenever they have a lot of family members. The bigger your family member, the stronger you become. So, they said, ‘wa nahnu ‘usbah – we are the men who are strong, how can our father love Yūsuf more than us?’ And then they accused their father of being in error, dhalāl – misguided. And this is not the right thing to say about your father that your father is misguided, and you know that your father is a Nabi of Allāh ﷻ, this is because of jealousy.

The brothers of Yūsuf عليه السالم made a plan to kill, assassinate their brother. Look at how jealousy made their thinking crooked. The small issue of the love of their father to Yūsuf became very big in their eyes, and the big issue of killing a human soul became very small and insignificant. It’s all because of jealousy. So, jealousy made them see this little more love, that Ya’qūb has to his son, it’s just a little more love, because he loves them all, all of them are his children, but just because he loves Yūsuf a little bit more, they saw that as a great deal, a big thing, and it obsessed them and overwhelmed them and overtook their thinking. But then killing a human being became something normal and small. Why? because of jealousy. Allāh ﷻ says,

(The brothers said), “Kill Yusuf (Joseph) or cast him out to some (other) land, so that the favour of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin).”(Yūsuf – 12:9) They intended to make Tawbāh before making the sin. They said we’re going to kill him, and then we’re going to make Tawbāh. One of them, who was the softest among them said, “No, don’t kill Yūsuf, Instead, throw him in the well.” Allāh ﷻ says,

One from among them said: “Kill not Yusuf (Joseph), but if you must do something, throw him down to the bottom of a well, he will be picked up by some caravan of travellers.”(Yūsuf – 12:10) So, they made the deal that they’re going to throw him in a well, and then whenever somebody would come and take water from that well, would pick up Yūsuf and carry him with them and ‘we’re going to get rid of him that way. So, let’s not kill him.’

So, they went to the father, and they said, ‘Oh our father, why don’t you trust us with Yūsuf, we are strong men, we will take care of him, let him come out and play with us.’ Ya’qūb عليه السالم was so protective of his son, he would not let him go out and play with them. He is always with him. He used to love his son so much. Allāh ﷻ says,

They said: “O our father! Why do you not trust us with Yusuf (Joseph), – when we are indeed his well-wishers? Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.”(Yūsuf – 12:11, 12)

“He (Ya’qūb) said: “Truly, it saddens me that you should take him away.(Yūsuf – 12:13) Ya’qūb عليه السالم loves his son so much, he can’t even stand letting his son go out for a day. ‘I would feel sorrow, I would feel sad, if you take away Yūsuf from me’. He used to love his son so much. One day is too much for him, he can’t let go of his son for a day.

And then he said, “I fear lest a wolf should devour him, while you are careless of him.”(Yūsuf – 12:13) So, they picked up [this idea of a wolf eating his son] from their father, and then they used it. The father said, ‘I’m worried that a wolf will kill him.’ These brothers were so much in a hurry to get rid of Yūsuf عليه السالم , they didn’t even have time to perfect their plan. So, they picked up this word of their father, they took out Yūsuf with them to go out and play. They threw him in a well, and then they took his clothes, and they slaughtered the small goat, and they poured the blood of that goat on his clothes. And then they went back to their father crying, “Oh listen our father, the wolf ate him.” He told them, I’m afraid that the wolf will eat him, and they said, okay let’s say that wolf ate him. Allāh ﷻ says,

So, when they took him away, they all agreed to throw him down to the bottom of the well.(Yūsuf – 12:15)

When they were throwing him in the well, Allāh ﷻ revealed to Yūsuf

And we inspire in him, Indeed, you shall one day inform them of this affair while they know you not.(Yūsuf – 12:15)

Allāh ﷻ told Yūsuf عليه السالم , one day, you would tell your brothers about this event, and they would not know that it is you who is speaking to them. Allāh ﷻ is telling Yūsuf about something, but Yūsuf does not know the details of it when it will happen. It’s a prophecy that Allāh ﷻ, has inspired to Sayyidnā Yūsuf عليه السالم .

9.6 Crying is Not Necessarily a Sign of Innocence and Honesty

Allāh ﷻ says, And they came to their father in the early part of the night weeping. They said: “Oh our father! We went racing with one another, and left Yūsuf by our belongings and a wolf devoured him, but you will never believe us even when we speak the truth.”(Yūsuf – 12:16, 17)

Once, an old woman came to one of the Muslim judges in a case, and she was crying so much, crying, and crying and crying. The judge ruled against her. So, then the friend of the judge said, ‘She’s crying so much, she must be telling the truth. Why didn’t you believe her?’ The judge said, ‘Didn’t you read the Quran, where the brothers of Yūsuf عليه السالم have come to their father at night crying?’

Crying is not a sign of innocence and crying is not a sign of truth. You could cry while you’re lying. So, over here, the brothers of Yūsuf عليه السالم came back home crying, but they are the ones who committed the crime.

Allāh ﷻ says, And they brought his shirt stained with false blood. He said: “Nay, but your own selves have made up a tail. So (for me) patience is most fitting. And it is Allāh (Alone) Whose help can be sought against that which you assert.”(Yūsuf – 12:18) He knew that they’re lying. I mean, what is he going to do? Is he going to kill his sons? This is a dilemma for the father, but he said, “Fa’Sabrun Jamil – I will have patience and Allāhul Mustā’n – I would seek assistance from Allāh ﷻ. (Yūsuf – 12:18)

9.7 A Caravan Finds Yūsuf and Sells him in Egypt

Yūsuf عليه السالم was in the well and a caravan of travellers passed by, Fa arsalū wāridahum (Yūsuf – 12:19) – they sent somebody to go and get water for them. So, he inserted the bucket in the well, and Yūsuf cling to the bucket and this man is pulling up the bucket, looking forward to get some water, but he finds in there a child. He said, “Ya bushrā hazā ghulām – What good news! Here is a boy.”(Yūsuf – 12:19) He was so happy. Why? Because this is a fortune. In those times, slaves would get you a lot of money. So, they felt that they are going to sell this young child, and it’s a very good deal for them. So, they picked him up and took him with them in their caravan, and they went to Egypt, and they sold him in Egypt, they sold him for a good price, but Allāh ﷻ says,

And they sold him for a low price.(Yūsuf – 12:20)

Why? Even though they got a good deal for Yūsuf عليه السالم , but Allāh ﷻ is saying, it’s a low price, because they never knew who was in their hands. They don’t know who is the one they sold; they won’t know who this child will grow up to be. And if they would have sold him with his weight in gold, that would have been a cheap price. But ‘wa kānū fīhi min zāhidīn – and they were of those who regarded him as insignificant. (Yūsuf – 12:20) They didn’t know who he was? This is Ghaib (unseen) in the eyes of Allāh ﷻ.

And he, the man from Egypt, who bought him, said to his wife, make his stay comfortable maybe he will profit us, or we shall adopt him as a son.(Yūsuf – 12:21)

9.8 The Three Men with the Best Firāsah

One of the Salāf says, ‘Three persons had a very, very good Firāsah’. Firāsah is the ability to foresee an event or to look in the future. He said one of them is this man in Egypt, who bought Yūsuf عليه السالم and he said, ‘Maybe one day he will benefit us, maybe this man will have a future.’ The second person is the daughter of the man in Madyan, who went to her father and said, ‘hire him to work for you, because the best man you could hire is a strong and trustworthy’(Qaşaş – 28:26)

She was speaking about who? Mūsā عليه السالم . And the third one is, Abu Bakr As-Siddīq عنه َلتعاهللا ّضر, when he appointed Umar Al Khattāb to be the Khalīfah. They said these are the three men who had the best for Firāsah, the best vision ahead. Allāh ﷻ says,

Thus, we establish Yūsuf in the land that we might teach him theinterpretation of events.(Yūsuf – 12:21)

9.9 The Reason why Allāh ﷻ puts His slaves in Difficulty

Yūsuf عليه السالم went through slavery, and was bought and sold, and went through this difficulty in his life, why because Allāh ﷻ wants to establish him on Earth. Allāh ﷻ is putting this Ummah in difficulty, why? To prepare them, to prepare them for their establishment in the land. Allāh ﷻ put the Sahāba and Rasūlullāh ﷺ in difficulty, why? So that one day they will be prepared and ready for the establishment on the land. Allāh ﷻ put Mūsā عليه السالم through misery and difficulty and we’re going to talk about the amazing story of Mūsā, the difficulty that he went through, and the struggling, and the striving, why? So that Allāh ﷻ establish him. Allāh ﷻ says, wa kazālika makannā li Yūsuf fil ardh – Thus, we establish Yūsuf in the land.(Yūsuf – 12:21) Allāh ﷻ is calling this establishment, because he got to Egypt, even though he was a slave, but that was establishment for him in the future.

Wa linu’alllimahu min ta’wilil l’ahādīth – and when we teach him the interpretation of events.(Yūsuf – 12:21) Yūsuf عليه السالم is living through a life experience, so that he would develop knowledge and experience. He’s going through a lot and notice, where is Yūsuf being trained now? He’s been trained in the house of Al Azīz. Al Azīz is like the prime minister in modern terms, not only the Prime Minister, but it’s even stronger than that because it’s also the treasurer at the same time. The second most important post after the king. So Allāh ﷻ put Yūsuf in that environment, even though he’s a slave, Allāh ﷻ is putting him in the decision-making Centre. He is close to these events to learn and to gain experience. Just like Allāh ﷻ has put Mūsā عليه السالم where? In the house of Fir’aun.

And Allāh has full power and control over His affairs.(Yūsuf – 12:21)

The brothers of Yūsuf عليه السالم thought that they have control over affairs and they’re going to get rid of him, but as soon as they put Yūsuf عليه السالم in the well, the matter is out of their hands. Now Allāh ﷻ is taking care of Yūsuf, and things are going to turn around against them. ‘Walākinna aksarannās lā ya’lamūn- but most of the men know not.’(Yūsuf – 12:21) And among these men who know not are the brothers of Yūsuf عليه السالم .

Yūsuf عليه السالم grew up in the house of Al Azīz.

9.10 The Difference Between Hukm and ‘Ilm

Yūsuf عليه السالم grew up in the house of Al Azīz. Allāh ﷻ says,

And when he [Yusuf] attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the Muhsinūn (doers of good – see V. 2:112).(Yūsuf – 12:22)

Hukmā and ‘Ilmā: Hukm is judgement and ‘Ilm is knowledge. Why didn’t Allāh ﷻ say Hukm only or why didn’t Allāh ﷻ say ‘Ilm only? These are two different things, good judgment and knowledge. And Allāh ﷻ gave Yūsuf عليه السالم both. If Allāh ﷻ said we have given him knowledge only, knowledge could mean that you memorise a lot of Qur’ān, you know a lot of Ahādīth, but if you don’t have a good processing of that information, If you don’t have good judgment, you can’t really do much with it, and we find that there are people who have a lot of knowledge with them, but they’re limited in their ability to take advantage of it, and they’re limited in their ability to make use of it. Good judgment – Hukmā is the ability to judge events, the correct estimation, and assessment of things, you look at something and you have wisdom in the way you assess that event and the way you analyse it, and the way you deal with it and act upon it, and that is a skill. And knowledge is something else. When you put good judgment and knowledge together, you get the perfect personality, and that is something Allāh ﷻ has given the Ambiyā. It is the Faham; the understanding in the Dīn, because Rasūlullāh ﷺ talks about, maybe you are carrying Fiqh, you’re delivering Fiqh to somebody who understands this more than you.(Sunan Ibn Mājah 232, – Sunan Abi Dawud 3660)

An example of that: Imām Abu Hanīfa was sitting in his Halaqah, in his circle and the way of Imām Abu Hanīfa in teaching was unique among the four scholars. With Imām Abu Hanīfa هللارحمه, he used to have a council, so he would present an issue for debate, and they would discuss it, and then they would give opinions and then he would make a final verdict. With the other three Imams, they are the ones who would give the verdict and everybody in front of them is a student. When you’re sitting in the Halaqah of Imām Mālik هللارحمه, you are a student, and you don’t argue with Imām Mālik, but you take from him. Within Imām Abu Hanīfa هللارحمه, it was different, he had for example, Mohammed ibnul Hassan and Abu Yūsuf, we don’t call them students of Abu Hanīfa we call them As Sāhibān – the two friends or companions. Even though they were students of Abu Hanīfa, but you don’t call them students because they used to be a council with him, which he would discuss affairs with. Anyway, there was one scholar of Hadīth who used to sit in this council of Imām Abu Hanīfa, and he recited the Hadīth, and Imām Abu Hanīfa هللارحمه did not know that Hadīth, he did not have that knowledge. A woman came and asked the scholar of Hadīth, who was sitting in the meeting of Abu Hanīfa, a question. She asked him a question and that scholar of Hadīth said, Allāhu A’lam – I don’t know the answer. Imām Abu Hanīfa said, ‘I know the answer.’ So, the Scholar of Hadīth said, ‘Oh Imām, how did you know the answer?’ He said, ‘I knew the answer from the Hadīth you just recited.’ So, this is an example of somebody who is carrying the knowledge, but did not know how to implement it, while Imām Abu Hanīfa did not have it but when he had it, he knew how to use it.

Allāh ﷻ has given Yūsuf عليه السالم both, Hukm and ‘Ilm; good judgment on events and knowledge. And this is something very important for anybody in a position of leadership. It’s not enough to have knowledge, and it’s not good to have only good judgment. You need to have both to be an effective and successful leader.

There was a Khilāfah, that happened in North Africa a few centuries ago, and this Khilāfah was established by ‘Ulamā, and they implemented the Sharī’ah, and it was one of the honours of the Islamic history. When the scholars analysed the reasons of the downfall of that Khilāfah, they say one of the reasons is because these scholars lost touch with the reality of the world around them. They had a lot of knowledge, but they lost touch with the reality of the world, they were too much busy studying the details of Fiqh, and tafri’atel Faqiyah [branches of Fiqh] and they lost touch with the world around them, and what that was one of the reasons why that state fell and was overtaken. Even though they were establishing Sharī’ah, and they were scholars, there is no doubt in their righteousness.

9.11 The Wife of Al Azīz Tries to Seduce Yūsuf عليه السالم

Yūsuf عليه السالم grew up in the House of Al Azīz, and one of the Islamic scholars gives an estimate of the age of Yūsuf, when he was adopted. He says, he was about maybe 14 years old, because, when they have taken him from the well, they said, ‘Ghulām’. That is usually the age of Ghulām, and older than that is called ‘Fataa’. And he says, that ‘balagha ashuddahu’ would mean 25 years old, even though there’s a difference in opinion on what is ‘balagha ashudda’. We can give an estimate that the wife of Al Azīz, at that time was about 40 years old, because if they have adopted Yūsuf when he was 14, and let’s say that she was maybe 30 years old, because her husband was already the Azīz and usually to have a position of that status you might be 40 years old. So, by the time Yūsuf grows up to be 25 years old, she might have been at that time 40 years old.

9.12 Yūsuf عليه السالم Seeks Refuge in Allāh ﷻ to Stand Against Seduction

The wife of Al Azīz presented herself to Sayyidnā Yūsuf, and Allāh ﷻ says,

“And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: “Come on, O you.”(Yūsuf – 12:23) She tried to sleep with him by force. She brought him into that room, closed the doors, presented herself to him and wanted to force him to commit the act of Zinā.

He said: “I seek refuge in Allah (or Allah forbid)! Truly, he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zalimun (wrong and evil-doers) will never be successful.”(Yūsuf – 12:23)

Subhān’Allāh. ‘Qāla mā’zallāh – I seek refuge in Allāh.’ ‘Oh, Allāh help me’. Look at this, first of all, he’s not stopping her, in his confidence, in his own self, he is asking Allāh ﷻ to help him. And then he said, your husband is my master, and he has been very well with, he has treated me very well. Look at the gratitude that Sayyidnā Yūsuf عليه السالم had, even though he was a slave, and this was his slave-master, he did not have any hatred against him. In fact, he viewed him as somebody who needs to be respected because he dealt with him in a very good and respectable way. And then he said, “innahu lā yuflihu zalimūn – the ones who betray and the ones who do wrong, they can never be successful. Allāh ﷻ says further,

And indeed, she did desire him, and he would have inclined to her desire, had he not seen the evidence of his Lord.(Yūsuf – 12:24) She desired him, and he had also this ‘hamm – wa hamma bihā’. She was acting upon her desire, her desire was in her heart, but she was acting upon it.

[With Yusuf], this idea passed through his heart, but he didn’t act upon it, and we know from the Hadīth, where Rasūlullāh ﷺ says, if you make the intention to do evil and then you do it, Allāh ﷻ will write it down against you as one evil deed and if you think about doing evil but then you do not do it, Allāh ﷻ will write it as a good deed.(Sahih al-Bukhari 6491, – Sahih Muslim 128, – 40 Hadith Qudsi, Hadith 16)

So, the thought itself passed through the heart of Yūsuf, but he did not act upon it, and he shut that door and he sought refuge in Allāh ﷻ, and he drove it out of his heart, and he refused it. In itself: what I’m presenting to you now, the fact that a beautiful woman presents herself to a man, that in itself is difficult. Now let’s look at the other elements and variables in this situation that would even complicate it further:

Number one: This woman was extremely beautiful, and she was wealthy, and she was his master, So she can. She has the power to force them, and if he does not obey her, she can punish him.

Number two: We cannot believe that she resorted to such extreme measures, suddenly in that moment. No, a woman will not resort to using force, except if she has exhausted all other means. She must have tried everything possible, before she started using force. And imagine this, because Sayyidnā Yūsuf عليه السالم was living with her. So, for Sayyidnā Yūsuf عليه السالم it wasn’t a momentarily thing, it wasn’t a spur of the moment. Sayyidnā Yūsuf عليه السالم was going through this pain and Fitnah for a long time. He has been presented to the seduction for a very long period because she will not act this way, of shutting the doors and trying to force him, except if she has tried all other means before and they didn’t work, so she must have been doing this for months or maybe even years. This is the complication of the situation because it’s difficult, and it’s difficult to stop it, even if it’s a spur of the moment thing, but it makes it even much more difficult to stop if you have been going through this for years, and you are living with her in the same house, seeing her day and night. And they are the ones who are feeding you and taking care of you and there’s interaction, and he had Samūd – persistence, and he was able to stop this Fitnah and said, I seek refuge in Allāh ﷻ.

That is why Sayyidnā Yūsuf عليه السالم is the leader of the ones who come under the shade of Allāh ﷻ on the Day of Judgment, and Rasūlullāh says ﷺ in the Hadith, “da’athu imra’tun zātu hasaba wa jamāl – A man who is called by a woman who has beauty and position to commit Zinā with her and he says, “I fear Allāh”(Jami` at-Tirmidhi 2391, – Sahīh al-Bukhārī 6806, – Sunan an-Nasa’i 5380). This woman had Hasab, she had position, she had Māl [wealth], she had beauty, she had everything and Sayyidnā Yūsuf عليه السالم was able to stand against this sea of seduction and stop it. Allāh ﷻ says,

We might turn away from him evil and illegal sexual intercourse. Surely, he was one of our chosen guided slaves.(Yūsuf – 12:24, 25)

Allāh ﷻ says that he had the Ikhlās, and he was chosen. She wouldn’t accept that answer from him. So, she tried to force him. He ran out of the room, and open the door and try to leave, and she grabbed him by his shirt in the back and tried to pull him back and his shirt was torn apart, and in that moment her husband walked in the room. Allāh ﷻ says,

So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: “What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?”(Yūsuf – 12:24, 25) Look at how she changed the story. She said, ‘What will the punishment be of a man who attended evil against your wife?’ Immediately, she was able to pronounce that word. Reaction that was sudden, and this happened in front of Yūsuf عليه السالم , a clear lie in front of him. And then she gave suggestions for the punishment, not only said what punishment should be given, but she gave suggestions. What did she say? “Except that he be put in prison or a painful torment.” She did not say kill him, because she doesn’t want him to be killed. She said put him in jail or punish him, but she did not suggest killing him.

9.13 A Wise Suggestion by One of the Relatives of Al Azīz

Allāh ﷻ says, He [Yusuf (Joseph)] said: “It was she that sought to seduce me,”(Yūsuf – 12:26, 27)

Now how could you solve this problem, Yūsuf is saying something, and the wife is saying something else. Allāh ﷻ in that moment sent one of their relatives, so he came and said, ‘I will tell you how we can find out the truth.’

Allāh ﷻ says, and a witness of her household bore witness (saying): “If it be that his shirt is torn from the front, then her tale is true and he is a liar! But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!”(Yūsuf – 12:26, 27) Because if the shirt is torn from the front, it means that Yūsuf عليه السالم was attacking her, and she was fighting him so his shirt was torn. If the shirt is torn from the back, it means that she was running after him trying to grab him. So, it’s a very wise suggestion. His shirt was torn from the back. So, obviously, she was lying. Allāh ﷻ says,

So when he (her husband) saw his [(Yusuf’s (Joseph)] shirt torn at the back; (her husband) said: “Surely, it is a plot of you women! Certainly mighty is your plot!”(Yūsuf – 12:28, 29) And then the husband told Yūsuf عليه السالم ,

“O Yusuf (Joseph)! Turn away from this!”(Yūsuf – 12:28, 29) Meaning ‘ignore it, don’t speak about it as if nothing happened. Let’s not cause this problem to be known to anyone, as they don’t want any of this to leak. They don’t want the scandal. It will be a political scandal for them. So, he told Yūsuf عليه السالم , don’t speak about it as if it never happened, and cover it up.

9.14 Excessiveness in High-Class Societies Leads to Corruptions

And then he told his wife, “Ask forgiveness for your sin. Verily, you were of the sinful.”(Yūsuf – 12:28, 29)

We can find a sense of excessiveness in this response of Al Azīz, and this is common among the high class, when they become corrupt. He told Yūsuf, ‘forget about this’ and then he told his wife, ‘Can you please ask Allāh to forgive you’, and that was the end of the story. There’s no real jealousy in that man. But the high-class society, they have a lot of spare time, and the women get together, and they gossip. Some women from this particular level, the luxurious extravagant rich and famous of the high class, knew somehow of the event that happened and they knew that the wife of Azīz has love for her slave [Yūsuf]. So, they started speaking about that.

Allāh ﷻ says, And women in the city said: “The wife of Al-‘Aziz is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error.”(Yūsuf – 12:30)

9.15 Yūsuf عليه السالم Had one Half of the Beauty

‘How could she desire a slave’, and gossip was going around, and the news is spreading from one meeting and club to another. So, the wife of Al Azīz wanted to teach them a lesson. Allāh ﷻ says,

So when she heard of their accusation, she sent for them and prepared a banquet for them; she gave each one of them a knife (to cut the foodstuff with), and she said [to Yusuf]: “Come out before them.”(Yūsuf – 12:31)

She invited these women and then she gave them some fruits, she gave them knifes and then she told them to start eating. So, they would cut the fruits with the knifes, and she had already prepared her slave Yūsuf. And Rasūlullāh ﷺ says, that Yūsuf had one half of the beauty. There was no one more handsome than Yūsuf عليه السالم . When Rasūlullāh ﷺ made the trip of Al-Mi’rāj, Rasūlullāh ﷺ said, “wa ra’aytu Yūsuf wa izā huwa qada’tiya shatral husn – I saw Yūsuf and he had half of the beauty.(Sahīh Muslim 162)

Ibn Mas’ūd later would say that whenever Yūsuf عليه السالم would deal with any woman he would cover his face. The interpreters of this Hadīth say, it could either mean that Yūsuf had half of the beauty of the world, or it could mean that Yūsuf had half of the beauty Ādam عليه السالم , because Allāh ﷻ has created Ādam عليه السالم with his own hands and the Scholars said, that was the best form of human beings. So Yūsuf عليه السالم had half of the beauty of Ādam عليه السالم .

So, they started eating, and she made Yūsuf walk in front of them. Yūsuf walked in front of these women, they were cutting these fruits and they looked up and they saw Yūsuf عليه السالم walking, and they kept on staring at Yūsuf, and the knife is moving until they started cutting through their flesh and cutting their fingers. And when Yūsuf passed away, they realised that they have cut their own hands. And they said,

Then when they saw him, they exalted him (at his beauty) and (in their astonishment) cut their hands. They said: “How perfect is Allah (or Allah forbid)! No man is this! This is none other than a noble angel!”(Yūsuf – 12:31)

So, ‘this cannot be a man, this is an angel.’ Now they understood what the wife of Azīz is going through. So, she told them,

She said: “This is he (the young man) about whom you did blame me (for his love), and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.”(Yūsuf – 12:32)

She is still running after him and threatening him and the women who saw him now were all encouraging him to obey his master. They were telling him, ‘She’s your master, you have to obey her.’ So now the pressure is not only from the wife of Al Azīz, but the pressure is from all these other women who saw him. Now things are becoming very difficult, painful, and distressful on Sayyidnā Yūsuf عليه السالم . He is going through Fitnah and his life is distressful. He’s living in a big prison, a prison of Fitnah, all around him is Fitnah; seduction is surrounding him from every side.

9.16 The Du’ā of Yūsuf عليه السالم

So Yūsuf عليه السالم said, He said: “O my Lord! Prison is more to my liking than that to which they

invite me.”(Yūsuf – 12:33) Now for Yūsuf living in prison is easier than living out of prison. What he’s going through, outside of prison is worse. He said, ‘Oh Allāh! take me to jail. At least I will be away from this Fitnah, which is better for me.’ Subhān’Allāh! Yūsuf عليه السالم is doing all of this to keep away from one of the most powerful seducing things that could affect a man. Not only is it the beauty, the lust and the encouragement of the woman and the society and the environment that Yūsuf عليه السالم is living in, but he’s also being coerced and forced to commit this act of Zinā. Yūsuf عليه السالم said, ‘Oh Allāh take me to jail, going to jail is better for me than responding to what they want me to do.’ And then he said,

“Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorants.”(Yūsuf – 12:33) He said, ‘Oh Allāh! If you do not take away this from me, I am weak and I’m going to fall into this. An admission from Sayyidnā Yūsuf عليه السالم of his weakness. We are weak, we should never think that we’re strong. Our strength comes from Allāh ﷻ and this is the Du’ā that we should say, in environments like this, which are similar to the environment of Yūsuf. “Wa illā tasrif annī kaydahunna asbu ilayhinna wa akumin jahilīn – Oh Allāh! Unless you turn away their plots from me, I will feel incline towards them and be one of the ignorants.(Yūsuf – 12:33)

9.17 Yūsuf عليه السالم is being Put in Jail Despite his Innocence

Allāh ﷻ says, So his Lord answered his invocation and turned away from him their plot.

Verily, He is the All-Hearer, the All-Knower. Then it appeared to them after they had seen the proof of his innocence to imprison him for a time.(Yūsuf – 12:34, 35)

Now the news is spread, it’s a scandal now. How can they solve the problem? By taking the innocent to jail. Instead of stopping the wife of Al Azīz, they took the Nabi of Allāh, Yūsuf and they put him in jail. He was oppressed and put in jail even though he was innocent.

9.18 The Dream of the two Men who are with Yūsuf عليه السالم in Jail

There were two men who were with him in jail, and these two men saw a dream. One of them saw a dream in which he is pressing wine. And the other one saw a dream in which he’s carrying on his head some bread, and there are some birds who are eating from that bread. Allāh ﷻ says,

And there entered with him two young men in the prison. One of them said: “Verily, I saw myself (in a dream) pressing wine.” The other said: “Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.” (They said): “Inform us of the interpretation of this. Verily, we think you are one of the Muhsinun (doers of good)”(Yūsuf – 12:36)

They said, because we see that you are of those who are righteous, we want you to tell us the interpretation of this dream.

9.19 Different Opinions About Yusuf’s عليه السالم Reply

He [Yūsuf] said: “No food will come to you (in wakefulness or in dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes.”(Yūsuf – 12:37)

The Mufassirīn have different opinions about this:

Number One: One of them is that Sayyidnā Yūsuf عليه السالم told them I will tell you the interpretation of the dream before your next meal is served; you will have the interpretation of the dream.

Number Two: And then notice the personality of the Dā’ī, the preacher to Islām. They ask him a question about an interpretation of a dream. He said, “This is of that which my Lord has taught me.” Now, this is number two, number one, he told them, tā’mun turzaqānih – before you receive your next meal, but he said, turzaqānih, it is Rizq from Allāh. So, he’s driving some concepts to them. So, number one, he is telling them that this food that you will receive is from Allāh. Number two: ‘That is of the knowledge that Allāh has taught me’ (Yūsuf – 12:37), meaning I’m not going to tell you the interpretation of the dream from my own knowledge and skills. This is knowledge that Allāh has taught me. So, he is giving credit to Allāh ﷻ.

Number Three: “I have abandoned the religion of a people that believe not in Allāh.”(Yūsuf – 12:37)

Now what does this have to do with interpretation of dreams. This is pure Dawah that he is delivering to these people. He said, ‘I have left the religion of the people who disbelieve in Allāh.’ He is talking about the religion that they’re following. He said, ‘I have abandoned that religion.’

Number Four: “and they disbelieve in the ākhirah.”(Yūsuf – 12:37)

So, he is establishing in them the belief in Allāh ﷻ and the belief in Ākhira because there is no religion that was revealed to a Nabi except that it has in it a pillar of faith which is Ākhira.

Number Five: All Prophets were Caller of Truth

He said, “And I have followed the religion of my fathers, Ibrāhīm, Ishāq and Ya’qūb.”(Yūsuf – 12:38) Why did he tell them that I followed the religion of my fathers? Ibrāhīm عليه السالم was the caller of truth, of Tawhīd in that time, he was the Believer, and the belief in Allāh ﷻ was among his children. It wasn’t widespread. So, the family of Ibrāhīm عليه السالم were famous that they were the family of Islām. The people in Egypt have heard about the news of Ibrāhīm عليه السالم , and Ishāq عليه السالم and Ya’qūb عليه السالم and the religion of Tawhīd. So Yūsuf عليه السالم is telling them about it. He’s telling them this is the religion that I follow. So, he is telling them that I’m following the religion of my fathers, Ibrāhīm and Ishāq and Ya’qūb because they were the representations of Tawhīd; they were the representations of the Oneness of Allāh ﷻ, it was among this blessed family of Ibrāhīm عليه السالم .

Number Six: “And never could we attribute any partners whatsoever to Allāh.”(Yūsuf – 12:38)

The people in Egypt at the time knew the concept of Allāh ﷻ but they knew it in a form of shirk, because we will find throughout the story of Yūsuf عليه السالم that they knew about Allāh ﷻ because we talked about Al Azīz telling his wife, ‘wastaghfiri li zambik – ask Allāh ﷻ to forgive your sin’. So they knew about Allāh ﷻ but they were attributing other gods with Him ﷻ like the people of Quraysh did, who also knew about Allāh ﷻ, but they also used to believe in other idols and gods.

Number Seven: And then he said, This is from the Grace of Allāh to us and to mankind, but most of mankind do not thank.(Yūsuf – 12:38)

Yūsuf is saying that this message of Tawhīd is a blessing of Allāh ﷻ on us and it’s a blessing of Allāh ﷻ on all mankind, because Ibrāhīm عليه السالم was calling everyone to Islam. So, it’s a blessing on everyone. The religion of Allāh ﷻ is a blessing for everyone. This is an introduction, and then he came to interpret the dream. But he gave them another introduction before he interpreted the dream. They asked him a straight question, “Tell us the interpretation of this dream.” What was his answer? He said, ‘Yā Sāhibayi Sijni – Oh companions of the prison’, and look at the choice of word, Yā Sāhiba – Oh companions! He’s taking them as companions or friends. He is having a social relation with them, some closeness, ‘Yā Sāhibayi sijni’ – a very soft way of speaking to them, ‘Oh companions of jail’. ‘You’re my companions’, and then he sends a question to them,

“O two companions of the prison! Are many different gods better or Allāh, the One, irresistible?”(Yūsuf – 12:39)

He’s not telling them straightly, ‘Allāh ﷻ is better’, but he’s asking them a question, to make them use their mind. Why is he asking this particular question? Because it is obvious to the human intellect and the human mind, and the human heart, that there’s only one God. Allāh ﷻ is Al Qahhār, and Al Qahhār means, He is the one who is overwhelming and dominant over everything. So, all of these other gods that you are establishing besides Allāh ﷻ, have no power whatsoever. So, he asks them this question, and then he’s giving them the answer, he gave them the question that they would think, and he’s preparing them to receive the next piece of information that he will give them. He told them,

“You do not worship besides Him but only names which you have forged, you and your fathers for which Allāh has sent down no authority.”(Yūsuf – 12:40)

Asmā – Names, what is a name? A name is an abstract thing. The name itself has no value. It is the substance which are naming that has the value. Yūsuf is telling them that these gods have no substance, they don’t even exist, there’s nothing behind it, it’s just a name, it’s just a label, there’s nothing behind it. ‘Asmā sammaytumuhā’ – these are names you forged with your fathers before. ‘Mā anzala Allāhu bihā min sultān’ – Allāh ﷻ did not instruct or commanded to do this.

9.20 The Hukm (Command) is for None but Allāh ﷻ

And then he said, “The command is for none but Allāh.”(Yūsuf – 12:40)

Al Hukm – The governance and the rule and the command belongs to Allāh ﷻ, in all of our affairs, in everything. We need to realise that we are following an incomplete form of Islām today. We’re following a brand of Islām that is missing the Sharī‘ah. The Sharī‘ah is left out. We’re following a certain aspect of Islām, which is daily rituals of Ibādah and some things that we do in the Masjid and some very little Akhlāq that we have, and that’s it, but we’re missing the Sharī‘ah, the law of Allāh ﷻ, we’re missing the important Akhlāq, we’re missing the way of dealing in business, we’re missing all of this. And if we do not have the intention to bring it back, and if we do not strive and struggle to do so, then we are guilty of following an incomplete form of Islām. And the only excuse we would have in front of Allāh ﷻ is if we strive and struggle to bring back the complete form of Islām. If we do that then we hope that Allāh ﷻ will forgive us for the shortcoming. Yūsuf is saying, “inil hukmu illā lillāh – all command belongs to Allāh.”(Yūsuf – 12:40)

Do we follow the commandments of Allāh ﷻ in business? Do we follow the commandments of Allāh ﷻ in criminal law? Do we follow the commandments of Allāh ﷻ in international law? Do we follow the commandments of Allāh ﷻ in politics? Do we follow the commandments of Allāh ﷻ in economics? Do we follow the commandments of Allāh ﷻ in social laws? If we leaving all of this out, what are we following?

And then Yūsuf is telling them the justification, why the rules should belong to Allāh, it is because,

“He has ordered you to worship none but Him.”(Yūsuf – 12:40)

So, this is part of worship. The reason why ‘Hukm’ should belong to Allāh ﷻ, is because it is part of worship, and if we are not worshiping Allāh ﷻ in the laws of social life and politics and economics, that means we are taking other gods besides Allāh ﷻ, [wal A’yadhubillah] and that’s why when ‘Adi ibn Hatim walked in, Rasūlullāh ﷺ saw a cross hanging on his chest, and Rasūlullāh ﷺ said, they have taken their priests and their rabbis gods besides Allāh. ‘Adī ibn Hātim said, “No we do not worship our priests.” He was a Christian who had the cross hanging on his chest. Rasūlullāh ﷺ said, “didn’t your priests, make the Halāl Harām and the Harām Halāl.” He said, “Yes”. He ﷺ said, “that is worshipping them.(Jami` at-Tirmidhi 3095)

If you give a human being the authority to say that the Halāl is Harām, and the Harām is Halāl, then you have taken him as a god besides Allāh, and that is what we have done in a lot of aspects of our lives actually, the major portion of our lives, we have given the authority to man, and we have taken it from Allāh ﷻ. So Yūsuf عليه السالم is telling them, ‘inil hukmu illā lillāh amara allā ta’budū illā iyāhu – Allāh ﷻ, the commandment belongs to Him, Allāh ﷻ has instructed you to worship none but Him. Allāh ﷻ says,

That is the (true) straight religion, but most men know not.(Yūsuf – 12:40)

9.21 Yūsuf عليه السالم Interprets their Dream

And then he, after this introduction of Da’wah, after he has fulfilled his part in conveying to them the Message, now he gets to the answer of the ques- tion. But he held them back until he had finished delivering the Message of truth to them. And now, he’s going to tell them the answer. Why? Because they need him, and because they need him, they’re willing to listen. So, he took advantage of that, and he started giving them these important con- cepts, and now he’s going to give them the interpretation of the dream. He said,

“O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire.”(Yūsuf – 12:41) One of you will be very close to the king. One of you is going to leave from this prison and jail, and he’s going to be one of the close associates of the king. And he will be pouring wine for the king. This is the one who saw that he’s pressing wine. And the other one of you, will be taken out of jail, and will be crucified, and he will be left on the cross until birds will come and eat from his head. And that is the one who saw that he has bread, and birds are eating from it. And then he said,

“The issue which you are asking about is judged.”(Yūsuf – 12:41)

That’s it. That’s the Judgment of Allāh ﷻ. It’s done.

9.22 Yūsuf عليه السالم Asks His Fellow Prisoner to Assist Him

And then, Sayyidnā Yūsuf عليه السالم went to the one who he thought would be saved and will be close to the king, and Sayyidnā Yūsuf عليه السالم told him, “Please remember my name in front of the king”. Yūsuf عليه السالم was thrown in jail – they oppressed him. The appeal – because the one who put him in jail was Al-‘Aziz – and that was the second highest authority after the king. So, there’s no one whom Yūsuf عليه السالم could appeal to, except the king; he is the next higher authority. So Yūsuf عليه السالم wanted his case to be presented in front of the king, so that the king would look into that case, and maybe would free him. Allāh ﷻ says,

And he said to the one whom he knew to be saved: “Mention me to your lord.(Yūsuf – 12:42) ‘Your lord’ means your king. There are two interpretations given to the next part; “Fa’ansāhu Ash-Shayţānu Dhikra Rabbihi – Satan made him forget to mention it to his lord.”(Yūsuf – 12:42) One interpretation is that this man, he left jail, and he went to work with the king, but when he got in the palace, and he got in close to the king, and all of the luxury of life, he forgot about Yūsuf عليه السالم . Shaitān made him forget. That’s one meaning.

The other meaning is that Sayyidnā Yūsuf عليه السالم forgot to ask Allāh ﷻ, and he asked this man to ask the king. Instead of asking Allāh ﷻ, he asked the king to help him. Shaitān made him forget.

9.23 The Muslim Must Primarily Ask of Allāh ﷻ

And they say in the books of Tafsir, some of the Mufassirīn say, that Jibrīl عليه السالم came to Sayyidnā Yūsuf عليه السالم and told him, “Who is the one who freed you from the well?” He said, “Allāh ﷻ.”

“Who is the one who delivered you to safety in Egypt?” He said, “Allāh ﷻ.” “Who is the one who put you in the right place to be raised up and honoured you?”. He said, “Allāh ﷻ.” “Who is the one who saved you from the fitnah of the wife of Al-‘Aziz?” He said, “Allāh ﷻ.” He said, “If Allāh ﷻ is the One who saved you throughout all of this, how come instead of asking Allāh ﷻ, you’re asking the king to save you out of jail?”

And because of that mistake, he paid a price. Allāh ﷻ says, Falabitha Fī As- Sijni Biđ`a Sinīna – he spent a few more years in jail.(Yūsuf – 12:42) This mistake that seems to be small, he paid the price for it, and he spent a few more years in jail. Ask Allāh ﷻ directly. He ﷻ is the One who saved you throughout all of this.

9.24 Allāh ﷻ is Teaching Yūsuf عليه السالم a Lesson

Now, definitely Sayyidnā Yūsuf عليه السالم was asking Allāh ﷻ for Du’ā. But because he went through this human being, and thought that he could do him something, Allāh ﷻ wants to teach him the lesson. And the Ambiyā of Allāh ﷻ, whenever they commit a mistake, Allāh ﷻ teaches them, so that they would leave us a message that is clean. The Ambiyā of Allāh ﷻ, when they commit mistakes, Allāh ﷻ would correct their mistakes for them, so that when they die, all of the message that they leave behind is pure, with- out any mistakes. If there was anything erred, it would have been corrected. Falabitha Fī As-Sijni Biđ`a Sinīna – so Yūsuf stayed in prison for a few more years.(Yūsuf – 12:42)

9.25 The Kings’ Dream

The king, after a few years saw a dream. We see that dreams were important in their lives. We have a few dreams here: a dream of Ya’qūb عليه السالم , the dream of Yūsuf عليه السالم , the dream of the king, and the dream of these two men in jail. Dreams played an important role in their lives. And Allāh ﷻ gives the Ambiyā a miracle to challenge the people in the thing that’s most important to them. So Allāh ﷻ has given Sayyidnā Yūsuf عليه السالم the mir- acle of interpreting dreams. That’s one of his miracles.

The king saw a dream. The king saw seven fat cows, eaten by seven Sab`un `Ijāfun – `ijāf means bones are sticking out. You could see the bone under the flesh. They are very skinny. So, these seven fat cows, were eaten up by seven skinny ones. That’s one dream. Either in the same dream or another dream, he saw seven green ears of corn eaten by seven dry ones.

Allāh ﷻ says, And the king (of Egypt) said: “Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring – and of seven green ears of corn, and (seven) others dry.

O notables! Explain to me my dream, if it be that you can interpret dreams.”(Yūsuf – 12:43) You have seven fat cows eaten by seven weak ones, and then seven green ears of corn and seven dry ears of corn. And then he asked his government, and associates, and people, “Please interpret this dream for me.” None of them knew the answer. They said,

Mixed up false dreams (Yūsuf – 12:44), forget about it. This is false dreams, but don’t worry about it. Wa Mā Naĥnu Bita’wīli Al-‘Aĥlāmi Bi`ālimīna – and we don’t have any skill in the interpretation of dreams.(Yūsuf – 12:44) “We are not people who care about interpreting dreams.” People who are materialistic and at- tached to life, they don’t care about this unseen of al-Ghaib.

9.26 The Servant Remembers Yūsuf عليه السالم

The servant was there, the one who was serving the king wine, he was there. When the topic of dreams was brought up, who did he remember? He remembered Yūsuf عليه السالم , after a few years. He now remembered.

Allāh ﷻ says, Then the man who was released (one of the two who were in prison), now at length remembered and said: “I will tell you its interpretation, so send me forth.”(Yūsuf – 12:45, 46) [The servant said,] “I will tell you the interpretation. Let me go, and I will get you the answer.” So, he went to Sayyidnā Yūsuf عليه السالم , and he said, Yūsufu ‘Ayyuhā Aş-Şiddīq – O Yusuf (Joseph), the man of truth!(Yūsuf – 12:45, 46) Subhān’Allāh, Allāh ﷻ has given the Ambiyā the quality of truth, and the people know it. Siddīq, he was called Siddīq – man of truth. Allāh ﷻ says,

(He said): “O Yusuf (Joseph), the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know.”(Yūsuf – 12:45, 46)

Here, this man is narrating the dream to Sayyidnā Yūsuf عليه السالم , but Allāh ﷻ is mentioning to us the narration, and he is narrating it exactly as the king saw it in the dream. And that is important in dreams. If you want a dream to be interpreted, it has to be narrated exactly as it was seen. So here, this man is narrating the dream exactly as the king has said it in the Āyah before.

‘Aftinā – tell us the interpretation of this, so that I can go and let the people know. Yūsuf عليه السالم now has a bargaining tool in his hand – he’s in jail, and this man comes to ask him about the interpretation of the dream. He could have said, ‘I’m not going to tell you the answer, until you free me.’ But Yūsuf عليه السالم didn’t. He gave him the answer without asking for anything.

9.27 Interpretation of the Kings’ Dream

He said, and not only did he give the answer, but he also gave the interpre- tation and his recommendations. He said,

For seven consecutive years, you shall sow as usual.(Yūsuf – 12:47)

For seven years, you are going to have an abundance of harvest – these are the seven fat cows. You’re going to have a lot of rain, and you’re going to be blessed, you’re going to have a lot. And then he said, “that (the harvest) which you reap you shall leave in ears, (all) – except a little of it which you may eat.”(Yūsuf – 12:47) He told them, you need to ration. Even though you’re going to have a lot of harvest, don’t use it all. Save most of it, and only use the mini- mum. Even though there are years of blessings, don’t use it, don’t consume it. Save it all, except for what you need for eating.

And they used to say in the Tafsir that, Sayyidnā Yūsuf عليه السالم would sur- vive on half a meal a day, and he has ordered the government to ration in the same way, and he would give the example to the people. He would eat the minimum, even though there was an abundance. Why? Because he wants them to store the rest. He told them to keep the grain (the corn) in the ear.

There’s an interesting story. You know that Sudan is going through an em- bargo. Sudani brothers are going through miserable times. The US and its allies are putting them, forcing them, into this embargo – this oppressive embargo. And they’re not allowing them to export and import. Sudan has a lot of grain. They have a lot of wheat. But they’re not able to export anything from the outside, and they need to store this grain, store it for the future. But the problem is, whenever they would store the grain in these under- ground storages, after a few years it would go bad. It would spoil, because of fungus, and humidity, and insects, and worms, and other diseases and bacteria. So, it would spoil it. They have a lot of wheat, but it would just go bad, it would expire. There was a Muslim Professor who was visiting them. He is a professor in agriculture. He told them, “I have a suggestion for you. Let’s try this. How about, instead of storing the grain as seed, store it in the ears?” Let’s try what Yūsuf عليه السالم did. Let’s store the grain in the ears. So, they tried it, and they stored the grain in the ears, and it survived for a much longer period than it was before.

So Yūsuf عليه السالم told them, “Keep the grain in the ears, so that we can store it.”, and then he said,

“Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).”(Yūsuf – 12:48)

After these seven years of abundance, there would come seven difficult years. You would have nothing. And in those seven years, you’re going to be eating from what? From what you have stored. So, these are the seven, lean, skinny cows eating the seven fat ones. And the seven green corns, ears of corn, you’re going to use them for the seven dry years. So, he gave them recommendation of how to do it. And then he told them something that is not in the dream, and this is a Wahī from Allāh ﷻ:

“Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil).”(Yūsuf – 12:49)

This is not in the dream, but he told them that after the seven difficult years, Allāh ﷻ will send a lot of rain on you. This was conveyed to the king. The king was impressed. He wanted to make use of this expertise. Allāh ﷻ says,

The king said: “Bring him forth”(Yūsuf – 12:50), ‘bring him to me.’ The messenger went to convey this news to Sayyidnā Yūsuf عليه السالم . He told him, “The king is offering you to leave prison and jail. You’re free. You’re free to leave. Not only are you free to leave, but the king wants to have you as one of his ad- visors”. Look at this honour. Not only is he going to leave jail after years, but he’s going to be an advisor of the king.

9.28 Yūsuf عليه السالم Wants to Establish his Freedom

But the response of Yūsuf عليه السالم was amazing. It was even amazing to Rasūlullāh ﷺ. Yūsuf عليه السالم said, “No, I’m not going to leave.” You’re of- fered to leave jail; here, the doors are open, leave! And you can be an advi- sor for the king. He said, “I’m not going to leave.” Sayyidnā Yūsuf said,

“Return to your lord and ask him, ‘What happened to the women who cut their hands? Surely, my Lord (Allāh) is Well-Aware of their plot.”(Yūsuf – 12:50)

Yūsuf عليه السالم did not want to leave prison until his innocence is estab- lished. Because he was put in jail, and he’s innocent. And he does not want to leave jail as a favour given to him by the king. No, he wants to leave jail with everybody knowing that he’s innocent.

And Rasūlullāh ﷺ said, “May Allāh have mercy on Yūsuf. If it was me, I would have rushed towards the door, and responded to the call.”(Sahīh al-Bukhārī 6992, – Sahīh Muslim 151, – Jami ‘at-Tirmidhi 3116)

Staying in prison for years, and then you’re offered to leave, and you say no, I’m not going to leave, until my innocence is established. But the story of Yūsuf عليه السالم is an example, from the beginning to the end, it’s an example of patience – Sabr. That is the essence of the story of Yūsuf.

“Go and ask the king, what is the story of the woman who cut their hands?” So, he wants his case to be opened again. So, the king investigated in this case. And then he asked, he brought these women and he asked them this question. Allāh ﷻ says,

(The King) said (to the women), “What was your affair when you did seek to seduce Yusuf (Joseph)? They said, “Allāh forbid! No evil know we against him!”(Yūsuf – 12:51) The women told the truth. All of these women witnessed the truth, and said, “Yūsuf is innocent, and he has committed no evil.” At that particular moment, the wife of Al-‘Aziz, when she saw that the case is exposed, and the truth is known. Allāh ﷻ says,

(The wife of Al-‘Aziz) said: “Now the truth is manifest (to all). And she admitted her guilt and said, “it was I who sought to seduce him, and he is surely of the truthful.”(Yūsuf – 12:51)

Now the innocence of Yūsuf is established. And then she said,

[Then Yusuf said: “I asked for this enquiry] in order that he (Al-‘Aziz) may know that I betrayed him not in secret. And, verily! Allāh guides not the plot of the betrayers.(Yūsuf – 12:52, 53)

So, here in the translation, they believe that these are words of Yūsuf. There is a difference of opinion whether it’s the words of Yūsuf or her words. If it’s the words of Yūsuf, he is saying – who was the Sayyid of Yūsuf, who was his slave owner? It was the husband of this woman. So Yūsuf عليه السالم , after she admitted, he said, “This is so that my lord would know that I am inno- cent.” And this is her husband. ‘It’s not me who tried to seduce her, it is her.’ “And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.”(Yūsuf – 12:52, 53)

9.29 The King Gives Authority to Yūsuf عليه السالم

Allāh ﷻ says, And the king said, “Bring him to me that I may attach him to my person.(Yūsuf – 12:54, 55) So they brought Sayyidnā Yūsuf عليه السالم , honoured, out of jail with his innocence established, and now he is with the king. And he talked with the king. The king was even more impressed with him when he talked with him. After he talked with him,

Then, when he spoke to him, he said: “Verily, this day, you are with us high in rank and fully trusted.”(Yūsuf – 12:54, 55) ‘Now, I trust you fully, and now, I would give you authority.’ In that moment, Sayyidnā Yūsuf عليه السالم said,

He said: “Set me over the storehouses of the land; I will guard them with full knowledge”(Yūsuf – 12:54, 55)

9.30 When it’s Allowed to Ask for a Position of Leadership

Subhān’Allāh. Yūsuf عليه السالم is asking for position. We know that in Islam, we’re not supposed to ask for a position of leadership. Rasūlullāh ﷺ says, “Innaa laa nuwalli haadha al-amr man sa-ala – we do not appoint to the position of leaderships, whoever asks for it.”(Sahīh al-Bukhārī 7149, – Sahīh al-Bukhārī 2261, – Sahīh Muslim 1733c)

If you are seeking the position of leadership, you should not be given that position. But Sayyidnā Yūsuf is asking for that position, and then Sayyidnā Yūsuf is doing something else that we don’t do in Islam. He said, “Innī Ĥafīžun `Alīmun” – I am Ĥafīž, meaning I will protect it, and I am knowl- edgeable. `Alīm – I am knowledgeable.

In Islam we know, ‘fala laa tuzakku anfusakum – do not praise yourselves.’ [An-Najm 53:32] Allāh ﷻ tells us in Qur’an, don’t praise yourself. Don’t give yourself credit and praise yourself. And Yūsuf عليه السالم is giving himself praise. He is saying, ana Ĥafīž wa `Alīm – I will protect it, I have the ability to protect and take care of it, and `Alīm – I am knowledgeable.

The scholars say that when you are the only person who is able to take that position, then you’re allowed to ask for it. And Yūsuf was the only one who was fit for that position. If he left it, it would have been taken by somebody who will not take care of it.

Number two: if you are not well-known to the people, then you are allowed to introduce yourself. In the Islamic community, when everybody around you is Muslim, you should not go and ask for a position of leadership and authority, because everyone around you is Muslim. And, when you are part of the community and people know you, you should not go and praise your- self. But Yūsuf is not known. They don’t know him yet; he just came out of jail. So, he needs to tell them his credentials. And also, he’s the only one who knows what’s going on, and knows this future. Therefore, if he leaves it, that will be an irresponsible stance because it will be taken by somebody who will corrupt and will not be able to take this authority. So, this is why Sayyidnā Yūsuf عليه السالم asked for that position of leadership, and why he told them about himself.

And Yūsuf عليه السالم was not asking of this position for fame or power. No, he knew from the beginning that he will be taking care of Egypt in one of its most difficult times. Who wants to take care of a government that is broke? He’s going to take care of Egypt in seven of the most devastating years. Years of hunger and famine. Prime ministers run away from positions like this be- cause this is the end of your career. If a stock market crash happens in your time, you lost your job. And we know it, that whole governments would col- lapse because of this. So, there’s no honour in taking that position. It’s a very difficult and critical moment. But Yūsuf عليه السالم wants to take that position; not for the honour, and the prestige, and the fame of it. No, he is doing it as a service to take care of the people of Egypt.

9.31 Allāh ﷻ Gives Yūsuf عليه السالم Authority in the Land

Allāh ﷻ says, Thus did We give full authority to Yūsuf in the land. Thus did We give full authority to Yusuf in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinun (the good doers)(Yūsuf – 12:56)

Allāh ﷻ, now, has established Yūsuf عليه السالم firmly in the land.

Yatabawwa’u Minhā Ĥaythu Yashā’u – he will go wherever he wants, with authority.(Yūsuf – 12:56) It is said that the king told him, “Do whatever you want in the kingdom.” So, Allāh ﷻ says that Yūsuf can go anywhere in Egypt, and he has full authority to do whatever he wants. Allāh ﷻ established Sayyidnā Yūsuf عليه السالم , who was sold as a slave, who faced death. Now Yūsuf عليه السالم became the most powerful person in Egypt. He had the treasury; he had the authority all under his hands.

9.32 The Reward in Ākhira is the Everlasting Reward

But Allāh ﷻ says, And verily, the reward of the Hereafter is better for those who believe and used to be obedient to Allāh.(Yūsuf – 12:57) I mean, Allāh ﷻ is telling us so that we don’t think that Dunyā is something worth it. Allāh ﷻ is telling us that the reward of Yūsuf عليه السالم in Ākhira is the true reward. Allāh ﷻ is saving the reward for Yūsuf عليه السالم in Ākhira – that is the place of reward.

The famine that struck Egypt wasn’t limited to that area. It had some effects on the surrounding areas, including ash-Shaam. So, this drought, not only affected the area of Egypt, but also over-spilled to the areas of Falasteen (Palestine), and Syria, and those parts of the world. So, the place where Ya’qūb عليه السالم was living, was suffering from that drought. But now, all the people around Egypt have nothing to eat because they don’t have someone like Yūsuf عليه السالم to manage their affairs. So, everyone was run- ning out of wealth, and money, and food, except for Egypt. Egypt had enough to feed the people of Egypt, and to feed its neighbours, because of the wonderful management of Sayyidnā Yūsuf عليه السالم .

9.33 The Blessings of a Just Ruler

So now the brothers of Yūsuf, are going to the centre of the drought; the famine in Egypt, to ask for food. Even though that is where the centre of the drought and the famine is, but that is where everybody is going to ask for food. Why? Because it was under a just and great manager, and that is Say- yidnā Yūsuf عليه السالم . So sometimes, it’s not a matter of how much wealth the earth has. If there is ‘Adl, if there is justice then Allāh ﷻ will put blessings in, even if the earth is dry.

Sheikhul Islam Ibn Taymiyyah says, “Justice is the thing that the heavens and earth are established on. Whenever it is missing, everything will go corrupt.” The earth under you could be filled with wealth. Oil could be pumping out of the ground. Harvests could be filling your storages. Nevertheless, you would have poverty in the streets. Why? Because justice is missing. But you could have a land that is completely dry, and drought, and there is nothing growing up, like in Egypt. Nevertheless, everybody is going to Egypt to get their ration. So, it is not a matter of how much your earth is producing, it is a matter of the justice – Al-‘Adl.

In the time of Imam Ahmad Ibn Hanbal, Imam Ahmad ibn Hanbal said, “We were opening up some of the storages of Bani Umayyah.” Bani Umayyah were the ruling family of the Muslim world for a few decades. Imam Ahmad said, “We were opening some of their storages, so we found a sack, and in the sack, we found a mustard seed.” Now the mustard seed is very very small. It’s a very small seed, very small. But this mustard seed, was like the seed of a date. The size of the mustard seed was like a seed of a date – this big. And that seed was put in this small sack, written on it was, ‘This used to grow in the time of justice, the time of ‘Umar bin ‘Abdul ‘Aziz’. This type of mustard seed, used to grow in the time of justice, in the time of ‘Umar bin ‘Abdul ‘Aziz. So Allāh ﷻ blesses even the land, because of the justice of the ruler.

9.34 Yusuf’s Brothers Come to Egypt

Allāh ﷻ says, And Yusuf’s (Joseph) brethren came and they entered unto him, and he recognized them, but they recognized him not.(Yūsuf – 12:58)

He knew them. He knew that ‘these are my brothers’, but they didn’t know him. They came. Why did they come to Egypt? To receive a ration of some food.

9.35 Yūsuf عليه السالم Plots a Plan

Allāh ﷻ says, [And when he had furnished them forth with provisions (according to their need), he said: “Bring me a brother of yours from your father; (he meant Benjamin). See you not that I give full measure, and that I am the best of the hosts?] (Yūsuf – 12:59)

Yūsuf عليه السالم used to give ration per head. So, he would give every indi- vidual a camel load. How many brothers were these? There were ten. Ten brothers, so he gave them ten camel loads. And then he was talking to them, he told them, “How many brothers are you?” They said, “We’re eleven.” He said, “Why didn’t you bring the eleventh brother with you?” They said, “He is with his father.” He said, “Okay, next year bring him with you, because as you see, I will give you a full load per head.” If you bring him with you instead of going back home with ten loads, you will get eleven. This is Targheeb – he is trying to encourage them to bring the brother. And then he is using Tar- heeb – threatening them: “And if you don’t bring him with you, I am not go- ing to give you anything.” So, he is using Targheeb and Tarheeb, the carrot and the stick. The carrot is, bring your brother and I will give you eleven loads. The stick is, if you don’t bring him, you’re going to get zero, nothing.

Yūsuf عليه السالم said, “But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me.”(Yūsuf – 12:60-62)

They said: “We shall try to get permission (for him) from his father, and verily, we shall do it.”(Yūsuf – 12:60-62)

The brothers of Yūsuf brought with them some merchandise to do trade. So, they gave this stuff that they brought with them, and they took instead of it, food. The merchandise that they brought was worthless really. It wasn’t very valuable. Sayyidnā Yūsuf عليه السالم said,

[Yusuf (Joseph)] told his servants to put their merchandise (with which they had bought the corn) into their bags, so that they might know it when they go back to their people, in order that they might come back.(Yūsuf – 12:60-62)

‘Go and put it back in their luggage. This merchandise that they brought, put it back in their luggage, without them knowing.’ Why did Sayyidnā Yūsuf عليه السالم do that? So that when they go back home, they would have some- thing to bring next year with them to do trade. Yūsuf عليه السالم was afraid that maybe they would go home, and they would have nothing left to bring with them next year. They would think, ‘Well, if we don’t have anything to give, how can we take corn?’ So Yūsuf said, “Give them back what they brought, so that they will use it to come back next year.”

9.36 The Brothers Return Home and Ya’qūbs Distrust for them

Allāh ﷻ says, When they went back to their father they said, “O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly we will guard him.”(Yūsuf – 12:63-65) Who was this brother? This was Binyamin, the brother of Yūsuf from the same mother. Sayyidnā Ya’qūb عليه السالم was protective of Bin- yamin, just like he was with Yūsuf. And he would not trust his brothers to take care of him. So, the brothers are trying to convince the father. They said, ‘Listen if you don’t send him with us, we can’t get anything.’ Ya’qūb عليه السالم knows what they have done with Yūsuf عليه السالم , that they had made a conspiracy against him. He doesn’t want this to happen to Binyamin, again. Allāh ﷻ says,

He (Ya’qūb) said: “Can I entrust him to you except as I entrusted his brother [Yusuf (Joseph)] to you aforetime? But Allāh is the Best to guard, and He is the Most Merciful of those who show mercy.”

And when they opened their bags, they found their money had been re- turned to them. They said: “O our father! What (more) can we desire? This, our money has been returned to us, so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel’s load. This quantity is easy (for the king to give).”(Yūsuf – 12:63-65)

Now, Ya’qūb عليه السالم is almost convinced. But he said,

He (Ya’qūb) said: “I will not send him with you until you swear a solemn oath to me in Allāhs Name, that you will bring him back to me unless you are yourselves surrounded (by enemies, etc.)”. So, they gave him the prom- ise. “And when they had sworn their solemn oath, he said: “Allāh is the Witness over what we have said.”(Yūsuf – 12:66, 67)

‘I am not going to send him with you, unless you promise me that you will not forsake him, unless you are surrounded and there’s no way for you to survive. Don’t come to me alive, without Binyamin. And I want you to give me your promise.’

9.37 The Advice of Ya’qūb عليه السالم to Avoid Al- ‘Ayn (the Evil Eye)

These brothers, eleven brothers, were strong and handsome. And I mean, you have eleven sons – that is something that people are going to be jealous about. Sayyidnā Ya’qūb عليه السالم might have been worried of the effect of the evil eye – Al-‘Ayn. And this is Haqq. Rasūlullāh ﷺ says, “Al-‘aynu haqq – the evil eye is true.” The evil eye is some ability that some people have to cause you harm when they are jealous of you. So Sayyidnā Ya’qūb said,

And he said: “O my sons! Do not enter by one gate, but enter by different gates.”(Yūsuf – 12:66, 67) ‘Don’t go all of you together from one gate. Go from different gates. Because if you go all of you together, people will be jealous. So, break up into groups, and go from different gates.’ Ya’qūb عليه السالم is telling them this, to keep them away from the evil eye. But then Ya’qūb عليه السالم is clarifying something. He said,

“And I cannot avail you against Allāh at all.”(Yūsuf – 12:66, 67) This is a means that you could follow – this is a Sabab [reason]. But it is not this that would save you, it is Allāh ﷻ. So, we follow the means, but then we leave the matter in the Hands of Allāh ﷻ – that is Tawakkul.

Allāhu Akbar. Even Ya’qūb عليه السالم is emphasizing this again, and he is say- ing, “Ini Al-Ĥukmu ‘Illā Lillāh – the command and the decision rests only with Allāh.(Yūsuf – 12:66, 67) And then he said,

In Him, I put my trust and let all those that trust, put their trust in Him.(Yūsuf – 12:66, 67)

Allāh ﷻ says, And when they entered according to their father’s advice, it did not avail them in the least against (the Will of) Allāh, it was but a need of Ya’qūbs (Jacob) inner-self which he discharged.(Yūsuf – 12:68,69) It is not this that will save them, it is the will of Allāh ﷻ. So, they entered and met with Sayyidnā Yūsuf.

Allāh ﷻ says, When they came in to meet Yūsuf, Yūsuf took Binyamin to the side, without the brothers knowing.(Yūsuf – 12:68,69) And he told him, “Binyamin, do you know who is speaking to you? This is your brother Yūsuf.” He embraced his brother, and hugged him and he told him,

“Verily! I am your brother, so grieve not for what they used to do.”(Yūsuf – 12:68,69)

And then Sayyidnā Yūsuf عليه السالم made a plan.

9.38 The Kings’ Cup

Allāh ﷻ says, [So when he had furnished them forth with their provisions, he put the (golden) bowl into his brother’s bag, then a crier cried: “O you (in) the car- avan! Surely, you are thieves!”] (Yūsuf – 12:70)

Sayyidnā Yūsuf عليه السالم provided them with their camel loads, eleven camel loads. And then he took Suwaa’ al-malik – the cup of the king, which was made of gold. A very valuable thing that belonged to the king, and he put it in the luggage of his brother, Binyamin. All of the brothers, they loaded all of their luggage, and they started to leave. And suddenly they heard an announcement,

They said: “We have missed the (golden) bowl of the king and for him who produces it is (the reward of) a camel load; I will be bound by it.”(Yūsuf – 12:72)

They said: “By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!”(Yūsuf – 12:73, 74) ‘This is not our habit or custom. We’re not robbers, we’re not thieves.’ Yusuf’s men answered,

They said: “What then shall be the penalty of him, if you are (proved to be) liars.”](Yūsuf – 12:73, 74) If you are not thieves, we have to look at your luggage, we’re going to look in every luggage. But what if we find it in your luggage? What will happen?

9.39 The Penalty for the Wrongdoer

The brothers of Yūsuf said, “If you find it in our luggage, then you take the guilty one as a slave, with you.”(Yūsuf – 12:75) This used to be the law of Ya’qūb. The law of Sayyidnā Ya’qūb عليه السالم is that whoever steals is captured as a prisoner by the owner of the goods. The law of the king of Egypt, whom Yūsuf عليه السالم is working under, is that the one who steals is punished – a certain punishment. Yūsuf عليه السالم does not want his brother to be punished. Yūsuf wants to take his brother. So Yūsuf عليه السالم made this trick, this plan, to take his brother according to their law. So, he made them state the rules. He told them, “Okay, what if we find it in your belongings? What will happen?”. So, they told him their law – the law of Ya’qūb عليه السالم , which was you take him as a prisoner. He said, ‘Okay, we’ll follow your laws. Sign this paper. This is the agreement. We are following your rules, not ours.’

Allāh ﷻ says, [So he [Yusuf (Joseph)] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag.](Yūsuf – 12:76) And then they started looking in the camels, one by one. And they started with the other camels before. So, they kept on uncovering them. They would look inside, they would not find it, they would go to the next one. And then when they opened up the luggage of Binyamin, they found it there. When they found this cup in the luggage of Binyamin, what did the brothers say? Allāh ﷻ says,

They [(Yusuf’s brothers] said, “If he (Binyamin) steals, there was a brother of his (Yusuf) who did steal before (him).”(Yūsuf – 12:77) They said that his brother stole before. They’re talking about Yūsuf عليه السالم . Now, the Mufassirīn say, what is meant by this is that, when Yūsuf was young – look at how you could twist information – when Yūsuf was young, he did steal. But what did he steal? His grandmother they say, this is a story of tafsir, Allāhu a’lam, it could be valid, it could be not. They say that his grandmother had a small idol. And Yūsuf عليه السالم stole it from her, and he destroyed it. So, they use this when his brothers said, “He stole before”. Even though this is not really stealing, this is Da’wah – destroying a false god.

9.40 The Laws of Allāh ﷻ are Part of our Religion of Islam

I want to comment on one word here – Allāh ﷻ says, “Mā Kāna Liya’khudha ‘Akhāhu Fī Dīni Al-Malik – He could not take his brother according to the religion of the king”(Yūsuf – 12:76) Dīn – Allāh ﷻ used the word Dīn. Allāh ﷻ is calling this law, Dīn – it is religion. Laws are part of religion. This is a law; we call it in the United States, criminal law. And unfortunately, that mentality that laws have nothing to do with religion is being engraved in our minds. Allāh ﷻ in Qur’an is describing the law of the king as Dīn – religion. That is the religion of the king, and this is the religion of Allāh ﷻ. Laws are part of reli- gion! Allāh ﷻ says, “Fī Dīni Al-Malik” – Allāh ﷻ did not say, ‘in the Qanūn of the Malak – in the law of the King’. Allāh ﷻ said in the Dīn – in the religion of the king. As mentioned before, they said,

“If he (Binyamin) steals, there was a brother of his (Yusuf) who did steal before (him).”(Yūsuf – 12:77) Sayyidnā Yūsuf عليه السالم held those emotions in his heart and he didn’t speak. But these things did Yusuf (Joseph) keep in himself, revealing not the secrets to them.(Yūsuf – 12:77) He did not respond to this. And then he said, also silently, “He said (within himself): “You are in worst case, and Allāh knows best the truth of what you assert!”(Yūsuf – 12:77)

They’re speaking to Yūsuf and they’re telling him that Yūsuf stole before. Yūsuf عليه السالم knows the truth. He said, “Allāhu A’lam – Allāh ﷻ knows better.” But he did not show that to them.

9.41 The Brothers Try to Bargain with Yūsuf عليه السالم

Now, the brothers are trying to free Binyamin because they have given their father a promise, that they will come back with him.

They said: “O ruler of the land! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the Muhsinun (good-doers – see V.2:112).”(Yūsuf – 12:78)

Yūsuf عليه السالم said,

He said: “Allāh forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zalimun (wrong- doers).”] (Yūsuf – 12:79) He said, ‘No, that will be oppression, that is wrong. How can we take an innocent one? He is guilty, we’re going to keep him.’

Allāh ﷻ says, The eldest among them said, “Know you not that your father did take an oath from you in Allāhs Name, and before this you did fail in your duty with Yusuf (Joseph)? Therefore I will not leave this land until my father permits me, or Allāh decides my case (by releasing Benjamin) and He is the Best of the judges.(Yūsuf – 12:80) Their elder brother, they say his name is Rubīl, he said, ‘I am not going to leave Egypt. I am not going to go and face my father after this. We have betrayed Yūsuf before, and now we’re going to go to our father and say that our brother is taken as a prisoner? I’m not going to leave.’ So, he stayed there, and the other brothers went back to Egypt.

9.42 The Brothers Return to Give the News to Their Father

“Return to your father and say, ‘O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen!(Yūsuf – 12:81) So they went back, and they told their father what happened. The father didn’t believe this. ‘How could it happen that before you betray Yūsuf, and you come and lie. And now you betray his other brother, and you lie?’ So, their father (Ya’qūb) told them,

“Nay, but your ownselves have beguiled you into something.(Yūsuf – 12:83)

They said, “Ask the people in Egypt, and ask the caravan. All of them are witness that we’re telling the truth.”(Yūsuf – 12:82) This time, they’re telling the truth, and they’re trying to convince him, and they’re telling him, ‘Ask the witnesses.’ But he said, ‘No, you have made a plot.’

9.43 The Patience of Ya’qūb عليه السالم and His Sorrows

He said, “Faşabrun Jamīl – I will have patience. And he did not lose hope, because he then said,

“May be Allāh will bring them (back) all to me.”(Yūsuf – 12:83)

He is talking about Yūsuf and his brother Binyamin. He did not even lose hope in Yūsuf عليه السالم , because he remembers the dream of Yūsuf, and he knows that one day, Yūsuf عليه السالم will be victorious. He knew it. Now the father has sorrow, and the injury was brought up again. And he remembered Yūsuf عليه السالم . And now it’s Yūsuf and his brother Binyamin. So, the father started to cry, and weep until he turned blind.

Allāh ﷻ says, And he turned away from them and said: “Alas, my grief for Yusuf!” And he lost his sight because of the sorrow that he was suppressing.(Yūsuf – 12:84)

He kept on crying and weeping, until his eyes lost vision because of sorrow and he was suppressing that sorrow. The brothers tried to reduce this pain on their father, Allāh ﷻ says,

They said, “By Allāh! You will never cease remembering Yusuf (Joseph) until you become weak with old age, or until you be of the dead.”(Yūsuf – 12:85)

They felt sorry for their father. They saw that he’s going to destroy his health by this sorrow that he’s suppressing in his heart.

He said, “I only complain of my grief and sorrow to Allāh, and I know from Allāh that which you know not.(Yūsuf – 12:86)

I am not complaining to you and I’m not complaining to mankind, but I am asking Allāh ﷻ to help me. Ashkū ‘Ilá Allāh – I seek assistance from Allāh ﷻ.

And then he said, “O my sons! Go you and enquire about Yusuf (Joseph) and his brother, (Yūsuf – 12:87) The father is telling these other brothers, “Go and look for Yūsuf and his brother. But Sayyidnā Ya’qūb عليه السالم did not lose hope, and he said, “And never give up hope of Allāh’s Mercy. Certainly no one despairs of Allāh’s Mercy, except the people who disbelieve.”(Yūsuf – 12:87)

9.44 Ya’qūb Sends his Sons to Look for Yūsuf and his Brother Binyamīn

Sayyidnā Ya’qūb عليه السالم requested his sons to go and look for Yūsuf عليه السالم and his brother Binyamīn because he never lost hope in Allāh ﷻ. And the next year, they went to Egypt to receive the ration. And they carried with them, the merchandise that was sent back with them from the year before. They went to Sayyidnā Yūsuf, and they met with him. Allāh ﷻ says,

Then, when they entered unto him [Yūsuf (Joseph)], they said: “O ruler of the land! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allāh does reward the charitable.”(Yūsuf – 12:88)

Difficult moments. It was famine and it was continuing from year to year and was becoming more difficult throughout time. And things were becoming more constrained, and more severe. So, they went to Sayyidnā Yūsuf عليه السالم , and they were begging him, “harm has befallen us with our families, and we have come with poor capital.” Bibiđā`atin Muzjāatin means some merchandise that is not of very good quality, something that is not worth a lot. So, they’re telling Al-Azīz – (Al-Azīz which is Sayyidnā Yūsuf عليه السالم ) and that’s the name of this position – Al-Azīz. And the word Azīz itself means the honored. And they’re telling him, ‘Really, we want you to help us because this merchandise that we brought with us is not worth a lot. It’s not even worth presenting to you.’ So, they’re apologizing before they even present it because they know that it’s worthless. “Fa’awfi Lanā Al-Kayla – so pay us full measure”. And then they said, “Wa Taşaddaq `Alaynā – and be charitable to us.” They’re asking for Sadaqāh, for charity. When Sayyidnā Yūsuf عليه السالم saw his brothers begging, when he saw that they reached to the level of begging, Subhān’Allāh, look at this, these brothers who made the conspiracy to get rid of him and kill him.

So, they reached to the level of weakness where they are begging their brother whom they don’t know, and they were telling him, “Give us charity”. And they said, “’Inna Allāha Yajzī Al-Mutaşaddiqīna – truly Allāh does reward the charitable.” At that point, when Yūsuf عليه السالم saw his brothers begging, he didn’t want it to go any further. He didn’t want them to go under that level. I mean, that’s it. When you beg, that’s the lowest it could get, and the weakest. And he did not want to see his brothers in that position, even though they harmed him, and they caused him all of this trouble, and they threw him in the well, and they tried to kill him, and he is their brother! But he didn’t want to see them in that position of beggars.

9.45 Sayyidnā Yūsuf عليه السالم Reveals his Identity to His Brothers

So, he said, Do you know what you did with Yūsuf (Joseph) and his brother, when you were ignorant?”(Yūsuf – 12:89) Who can say this except Yūsuf himself? Who knows about Yūsuf? How would Al-Azīz know about that? So immediately when he said that they realized that they’re speaking to Yūsuf عليه السالم . When he asked them, “What have you done with Yūsuf and his brother?”, they knew that the man who was standing in front of them is Yūsuf عليه السالم .

They said: “Are you indeed Yūsuf (Joseph)?” He said: “I am Yūsuf (Joseph), and this is my brother (Benjamin). Allāh has indeed been gracious to us.(Yūsuf – 12:90)

9.46 Sūrah Yūsuf was Sent to Rasūlullāh ﷺ in the ‘Ām al- Huzn

I want you to pay attention to the following segment of the Āyah. If you would forget everything that we said in the story of Yūsuf عليه السالم , make sure that you don’t forget this, because this is the essence of the story of Yūsuf عليه السالم ! And keep in mind, that this story was revealed to Rasūlullāh ﷺ when? When was Sūrat Yūsuf revealed? In Makkah. When in Makkah? In the ‘Ām al-Huzn, when his uncle Abu Tālib passed away, who supported him with strength, and Khadījah عنهاهللايض ّ ر passed away, who supported him financially. That was the year of sorrow. It is not only sorrow and sadness on Rasūlullāh ﷺ because he lost his uncle and he lost his beloved wife, but because the Da’wah was limited, and now barriers were being erected in the face of Rasūlullāh ﷺ. Before that, Rasūlullāh ﷺ had strength. His uncle was providing him with an umbrella, and his wife was comforting him at home. Now, Rasūlullāh ﷺ has lost these two supporters, and the heart of Rasūlullāh ﷺ was filled with sadness and sorrow. Those moments that Rasūlullāh ﷺ was going through, are unbearable. So Rasūlullāh ﷺ is receiving Sūrat Yūsuf in this particular situation, because Qur’ān [brings comfort and strength to the heart]. When Allāh ﷻ said, ‘We are revealing Qur’ān’- Why? [Because] Linuthabbita Bihi Fu’uādaka – so that We would strengthen your heart.(Al-Furqān – 25:32) So, Qur’ān was being revealed on Rasūlullāh ﷺ in the appropriate times, for the appropriate situations, to serve the appropriate purpose. So, in that specific period of ‘Ām al-huzn, Allāh ﷻ reveals to Rasūlullāh ﷺ the story of Yūsuf عليه السالم . It is the story of someone who went through difficulty, trials, misery, sorrow, and sadness. But then in the end it is, “Qad Manna Allāhu `Alaynā – Allāh ﷻ has bestowed his blessing on me.” [Yūsuf – 12:90]

9.47 In the End the Ones with Taqwā and Sabr will be Victorious

Why? Allāh ﷻ says in this segment of the Āyah, the essence of the Sūrah of Yūsuf عليه السالم ,

Verily, he who fears Allāh with obedience to Him (by abstaining from sins, evil deeds, and by performing righteous deeds), and is patient, then surely, Allāh makes not the reward of the Muhsinun (good-doers) to be lost.(Yūsuf – 12:90)

If you have Taqwā and patience, eventually you will win, even after a while. If you have Taqwā and patience, no matter what, in the end you will be victorious, and you should have no doubt in that. Sayyidnā Yūsuf عليه السالم was victorious in the end, in Dunyā and in Ākhirah, and it’s not only in Dunyā, but it’s in Dunyā and in Ākhirah. But it happened after a while, it wasn’t swiftly in the same day, it took a while. Therefore, it needs patience. If you do not have patience, you will not be able to survive the long road. So Allāh ﷻ is telling Rasūlullāh ﷺ, ‘There’s a lot of struggling, there’s a lot of striving, but if you have patience and you have Taqwā, Allāh ﷻ will establish you on the land.’ And Allāh ﷻ says about Banī Isrā’īl,

“And We appointed leaders from among them, who guided by Our command, as long as they persevered and were certain of Our communications.”(As-Sajdah – 32:24) We have made the children of Isrā’īl ‘A’immatan – leaders. Leaders whom you follow in righteousness. ‘A’immatan Yahdūna Bi’amrinā – they guide to our path.” When? When were the children of Isrā’īl leaders for mankind? “Lammā Şabarū – when they had patience.” “Wa Kānū Bi’āyātinā Yūqinūna – and they had Yaqīn.” There is no victory without Sabr. It is mentioned in a Hadīth – ‘Inna Nasra ma’a as-Sabr’ – victory comes with patience(Hadith 19, 40 Hadith an-Nawawi). And in general, today, we are very emotional. We are fired up fast. There could be a very hot khutbah of Jumu’ah, talking about struggle Fī Sabīl Lillāhfor example. During that Khutbah everyone feels that he is like Khālid Bin Walīd, he is ready to go on the battlefield. The Salāh is over, a few moments, just by the time you step your foot out of the Masjid, you leave all of those emotions behind you, and you are back to Dunyā again. Very easily fired up, and very easily we cool down. That is not Sabr. We are reactionary; we react to situations, but then after a while, we calm down, and it’s back to usual. But with the Sahāba, they had a plan, and they implemented that plan steadily, they worked on it, and eventually they were victorious. Not only does this work with the believers, but this is also a law of Allāh ﷻ that can even be applied to the non-believer.

‘Antara bin Shaddād is a famous figure in the Arab tales, as somebody who was very courageous, that’s the personality of ‘Antara in the Arabic literature. They say that a very strong, well-built, powerful man came to ‘Antara bin Shaddād and said, “’Antara, how come you are famous as being powerful and strong, when your body is smaller than mine, and your strength is less than my strength? Nevertheless, everyone uses you as the example of courage and strength.” He said, “I’ll tell you why. Stick your finger in my mouth, and I’ll stick my finger in your mouth, and let’s bite. I’ll bite your finger and you bite mine.” Both of them, they stick their fingers in each other’s mouth, and they counted to three, and they started biting. And they’re crushing on the fingers of each other. After a few moments, the other guy screamed, and he lost. ‘Antara told him, “That’s why. If you would have just waited for one more moment, one more second, I would have screamed. It’s just a matter of outdoing you. I was able to have patience for just one more moment and that’s why I won.” As they say in English, who blinks first?

9.48 Yūsuf Forgives his Brothers just as Rasūlullāh ﷺ Forgave the People of Makkah

[The brothers of Yūsuf said]

They said, “By Allāh! Indeed Allāh has preferred you above us, and we certainly have been sinners.”(Yūsuf – 12:91)

Now they realized, and they realized their loss. These brothers who were jealous of Yūsuf, so jealous that they tried to kill him, now they’re saying, “You’re better than us”. In the end, they had to admit it. See how Allāh ﷻ made him victorious in every aspect. It even reached to the level where his brothers said, ‘You are better than us. Now we admit.’ Allāh ﷻ says,

He [Yūsuf] said, “No reproach on you this day, may Allāh forgive you, and He is the Most Merciful of those who show mercy!”(Yūsuf – 12:92)

When Rasūlullāh ﷺ went into Makkah, he went into Makkah victorious, without any parades, without any national anthem, without any red carpet, without any motorcade, without any pride. Rasūlullāh ﷺ, instead of riding on his horse or camel with his chest forward, carrying his spear, Rasūlullāh ﷺ went into Makkah making Sujūd to Allāh ﷻ on his camel, until his beard was touching the back of the camel; Tawāda’ – humbleness. With Sakīnah – calmness, until he reached to the Ka’ba, and then he climbed on the door of the Ka’ba, while the people of Quraish are surrounding him. His enemy, for years and years, are now under the sword of Rasūlullāh ﷺ. So Rasūlullāh ﷺ asked them, “What do you think I will do with you?” They said, “Akhun Karīm wa bin Akhun Karīm – a noble brother and the son of a noble brother!” He ﷺ said, “I will tell you like what Yūsuf عليه السالم told his brothers, Lā Tathrība `Alaykumu Al-Yawma – today, there is no punishment or no blame on you. Idhhabū fa-antum at-tallaqa – go, you are free.”(As-Sunan al-Kubrá 18275)

9.49 The Miracles of Sayyidnā Yūsuf عليه السالم and Ya’qūb عليه السالم

So, he forgave his brothers, and he allowed them to leave, but he gave them something, and this is a miracle of the Ambiyā. He gave them his shirt, and he said, “Throw it on my father, and he will see”, because his father was blind. Why was he blind? Because of crying for Sayyidnā Yūsuf عليه السالم . And this is a miracle of Sayyidnā Yūsuf عليه السالم .

“Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family.”(Yūsuf – 12:93)

When the caravan was leaving out of Egypt, Ya’qūb عليه السالم was in Ash- Shaam, very far away, a few 100 miles away. When the caravan just started moving out of Egypt, Sayyidnā Ya’qūb عليه السالم smelled Sayyidnā Yūsuf عليه السالم . He was smelling his shirt, while it was still in Egypt, and this is another miracle of Sayyidnā Ya’qūb عليه السالم . Allāh ﷻ says,

And when the caravan departed, their father said: “I do indeed feel the smell of Yūsuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age).(Yūsuf – 12:94)

One of the Mufassirīn of Qur’ān said, “They have said something inappropriate to their father.”

They said, “By Allāh! Certainly, you are in your old error.”(Yūsuf – 12:95)

They told him, “You have become old, you are starting to lose your mind.”

Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said, “Did I not say to you, ‘I know from Allāh that which you know not.”(Yūsuf – 12:96).

And now they realize their mistake again. They said,

“O our father! Ask forgiveness (from Allāh) for our sins, indeed we have been sinners.” He [Ya’qūb] said: “I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful.”(Yūsuf – 12:97, 98)

9.50 Allāh Reunites Yūsuf with his Family & Makes his dream Come True

Now all of them moved. They took their belongings, everything, with them and they started moving towards Egypt to fulfill the invitation of Sayyidnā Yūsuf عليه السالم . As soon as they came in, Sayyidnā Yūsuf عليه السالم has prepared to meet his family. Allāh ﷻ says,

Then, when they entered unto Yūsuf (Joseph), he betook his parents to himself and said: “Enter Egypt, if Allāh wills, in security.”(Yūsuf – 12:99)

And he had a throne, Sayyidnā Yūsuf عليه السالم was sitting on a high throne. So, he elevated his father and his mother to sit with him on the throne. And then all of them: the father, and the mother, and the eleven brothers made Sujūd to Sayyidnā Yūsuf عليه السالم , to fulfill the dream which he saw when he was a child. The end of the Sūrah of Yūsuf عليه السالم fulfills the dream which was in the beginning of the Sūrah of Yūsuf. Between them, a very long lifespan. The scholars have given it 30 years, some of them 25 years, some of them 80 years, Allāhu A’lam, but this is the fulfillment of the dream of Sayyidnā Yūsuf عليه السالم . Allāh ﷻ says,

(Remember) when Yūsuf said to his father: “O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me.”(Yūsuf – 12:4) So the eleven planets were his brothers, and the sun is his father, and the moon is his mother. Allāh ﷻ says,

And he [Yūsuf] said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitān (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the All-Knowing, the All-Wise.”(Yūsuf – 12:100)

“My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter.”(Yūsuf – 12:101)

9.51 Sayyidnā Yūsuf عليه السالم Was Not a Seeker of Dunyā

Sayyidnā Yūsuf عليه السالم had everything a seeker of this world wants. I mean, no matter how hard we work, you can’t get anything better than what Yūsuf had, in terms of the standard of this world. He had power and authority, he was combined with his parents and family again, and the dispute among them was solved, he had wealth, he had control over the Kingdom of Egypt, which was the greatest kingdom of the time. He had it all. If somebody had what Yūsuf عليه السالم had, he would hold it with his teeth and nails, and not want to leave it.

You remember when Sulaymān ibn ‘Abdul Malik asked Abu Hāzim, “Why do we hate death?” What did Abu Hāzim say? He said, “’Ammartum dunyākum, wa kharrartum ākhiratukum fa takrahūna an takhruju min al- ‘umrāni al-kharab – You have built this world, and you have destroyed your Ākhira, so you hate to go from what is built, to what is destroyed.”

Sayyidnā Yūsuf عليه السالم had everything that a person would want in Dunyā, but this for Sayyidnā Yūsuf عليه السالم is nothing. He is not a seeker of Dunyā. He would say, “Alhamdulillāh for what Allāh ﷻ has given me”, but he is doing it as a ‘Ibādāh for Allāh ﷻ. So Yūsuf عليه السالم , when he is in the pinnacle and the peak of his power, and fame, and wealth, and dominance on the face of the earth, look at the Du’ā that Sayyidnā Yūsuf عليه السالم is saying. He said,

“Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.”(Yūsuf – 12:101)

He had a kingdom, he had power, he had fame, he had wealth, he had love in the hearts of everyone, but Dunyā in his eyes is nothing. Subhān’Allāh al- ’Adhīm, and we have a few dollars and we’re clinging to it, and we’re afraid of death. For ‘matā’ qalīl’ [a brief enjoyment], ‘matā’on zā’il’ for something that is going to leave, and we’re holding tight to it. And Sayyidnā Yūsuf عليه السالم has all of this and is saying, “Tawaffanī Muslimāan Wa ‘Alhiqnī Biş- Şālihīna – Make me die as a Muslim and be with the righteous.” These are the hearts who are attached to Allāh ﷻ and attached to Ākhirah.

Allāh ﷻ says, This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you (O Muhammad). You were not (present) with them when they arranged their plan together, and (also, while) they were plotting. And most of mankind will not believe even if you desire it eagerly. (Yūsuf-12:102,103)