En a Model for a Muslim Youth in the Story of Yosuf

8/2/2019 En a Model for a Muslim Youth in the Story of Yosuf

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AMODELFORAMUSLIMYOUTH

IN THE STORYOF JOSEPH(YUSUF)(PEACEBE UPONHIM)

AUTHOR: DR. Mahmood Shakir Saeed

TRANSLATED BY: Khalid lbraheem Al'Dossary


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WORLD ASSEMBLYT OF MUSLIM YOUTHPUBLICATIONIN THB NAME OF ALLAH, MOST GRACIOUS'MOSTMEITCIFI.JL.

nWe do relate unto thee tbe most bautiful of stories, in that We reveal tothee this (portion of the) Qur'an: Before this, thou too was amqrg those whoknew it not."(Yusuf:3)

nsaythou: ThissmyWay; do nviteuotoAllah,-with a certainknowlJge I andwhoever ollows me,Glory to Allah! andneverwill I joingodswithAllah!"

(Yusuf:l0B)"There s in dheirstories,nstruction or menenduedwith understanding.tis nota tale nvented,buta confirmationof whatwent before t,- adetailedexpositionof all things,and a Guideand a Mercy to anysuchasbelieve."

(Yusuf:1l)haise be to Allah who has put in the prophet's story a lesson asan exampleto thosewith uridersq4ing.YoV t.l.r.blessingsandp"u"" beuponthe dealexampleof life andmorality,Muhammad'The world Assembly of Muslim Youth is pleased_to r_esentovou this brief treatis-e,uA Model for a Muslim Youth in theSto.y of Joseph't, peacebe upon him by Mahmood ShakirSaeed.


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The story of Joseph,peacebe upon him, representshe peakofall.the Qur'anicstorieswith regard o its tbpical unity'and isartistic appeal, and also with regard to tha lessons-of faithwhich the story contains.Joseph, he rig_hteous.,ay blessingsand peacebe upon him, isan example of a patient youth who has aised hiniself abovecarnal desiresand temptationsof Satan.He was an exampleofa da'eeyouth who worked day and night in all circumstancesand conditions to raise the woids of A[ah. He took advantageof all occasionsto introduce people to the religion of Truth. Fealso took advantage of whatAllatr traOendowedhim with theknowledge and skills for the interpretation of dreamsand theknowledgeof management.He used heseskills to establish he religion of Ailah and attractthe heartsof men to it. This undoubtlyis the model of a youngMuslim that we need in our worid todav. He combineiperseverancg nd firmness, nsight and undersianaingwith faithand knowledge n the dealingsof life. He did this iniuch awaythat people could see n Ishm the ideal code.This code i3sufficient to solveproblems n all spheresof life.The story of Jeseph,Wace be upon him, is considered o be abeacon for youth in particular. It contains crucial situationsshowing truthfulnessand chastity in the face of instinctivemotives and natural desires.Joseph,peaceand blessingsbeupon him, was able to stand n thi faie of temptations,-eventhough all the enticing elementswere present.Hb was a youngperson, in a strange and, unmarried, -anOhe was commindedby a beautiful woman with high position calling him to herselfin total secrecy, hreateninghim with prison anEhumiliation ifhe did not do what she wanted. Wittr att these temptingcircumstances,he chose


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to bepatientandpreferredhewayof Allah.one of the mpst mportant essonshatone can_et roql thisstorv is the continuityof conflict beweengood and.evilandtt "

'ni"tory of gooctandvirtue.This victory over evil for thefaithful foilowe-rsalwayshappens t theendof apredicament.Another esson rom this story is that whaleverafflicts man,irotn intol"rableordealsor criies in life will alwaysbesolvedandovercome.

"So,verily,with everydifficulty,theres relieftVerily , with everydifficulty there s relief."(Inshirah:5&6)

As one of the poets said: "The situation was difficult and worsenedd;tby duy, "li"f cameat themomentwhen thoughtt.wouldneirer'anii,e.n taabin Rabah pokeanessentialruthwhenhe,uid thut, n Any who is gnel6dand sadwho listens o thechapterofYusuf(Joseph) ill feel elieved."we havetried by printing this story to showthe nobility ofJoseph,sife so i6it it wi-llbe a ledsono youth andothers.Allafi, theGreathasspokenhe nrthwhenHesays:

'All thar we relate to the.eof the stories of thc messeirgers,- with it wemalcefirm thy heart in them there cometh to thee the Truth, as well as anexhortation and a messageof re,membranceo thosewho believe,"

(Hud:120)


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We extendour gratitudeand thanks o our brotherDr. MahmoodShakir Saeed or his invaluable contribution. We ask Allah,Exalted is He, to reward him for what he hasoffered us,and tomake this work beneficial to the readerswho are the youth ofthe Islamic nation and everywhere.May Allah make them successful ollowing in the footstepsofJoseph, he righteous, and in applying the way of our ProphetMuhammad, peaceand blessingsof Allah be upon him. Wealways seek help from Allah, He is our only Patron andSupporter.

The SecretaryGeneralof WAMY

Dr. Maneh Bin Hammad Al-Johani


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INTR,ODUCTIONIn theNameof Allah, may heblessings nd.peacef Allah beuponhis Messenger,is family,his comparuons,nclall tnosewho follow him.The vouth arethe spirit of a nation,theresourceof thefuture,;J if;"Gp" f- t"i"orrow. They are the nerveof life andthe;i""d'th;i"un. in the arteryofihe society.The societywillneverProgress xcept-by h9tt.e..ff"Its'n the contextot myip";;tft;itr" yootti, I would like to present he followinglsSUeS:l. Who are the Youth?Many think thatthe youth- r-elseg:rnentof a societywho areU"t*t"n theagesof l8 and40. Buti-heactof thematters that;;ilildt;idrial able o pl?ya role n.thesgcletv,be.ita:hild'a srown-up,youngor dldis a member !.th9youth'Hence'tftliiputniJipiti"r is notconfined19a specifiedageor acertainperioi of time. A humanbeingstaysyoung so longas ne ls;bift;il; his society, iscduntry,andhis nation'Thushe.t n. Vouneas ongashe offerssomeof his expertise ndhis"k;6;i,tdg;*n"tttJt is a worker,Peasant,mployee, r andemployer.2. What is the dutYof the Youth?A sreatduty is laid uponthe shoulders f the Youth to serveil"i;;;ti-*a tn"i, society.They aresupposed.toulfilltheir greatduty withoutany izinesi or tardiness.heYouth*ilf ti"t fulfill rhis duty fully unless hey believe n^it, areaware f it, andaredirectLdo i with conviction ndsatisfaction'Theremustbe nocoercion r force.


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If he is pushedby his strong faith, awaking belief, his nationaland socral sense, hen he will work day-and night. He willendeavour n every sphereto servehis nition undto servehis:guntry.Thp.you$ willalways strive to work industriously nthe causeof developing his nation and move it up the laddei ofcivilization.A human Filg does not only perform his duty when he isenucedor fnghtened.But he does t in the bestmannerwhenlg n?. undoubting faith. Thus, we can be surethat the fruit ofhis duty will be rgape$.The youth in every society are thecauseof progress,de-velopment, nd prestige.They ar6also the:l_u,1"^gf ocietyfalling into the abyss.T'his is because heylorm the essentialwgrking group of every intellectual,sociai,political, or moral sphere.- -3. What are the rights of the youth?Due to the significant role the youth play in elevatine thesociety as ryg havenoticed, we might wohdired what has-beenoffered to thiq segmentof societylwhat must they be offeredtg guar-anleeheir continuousproductivity and steadfastnessndoing theirduty fully withoutdeviation?since they have beenasked to fulfill their duty, in return theyhave somerights. They shouldnot be blamed f thev requesrsughrights.The fully grown yourh is like the floweiwtriitr isfull of life, ambition, and determinationhatdoesnot settleorrelax. He is.always in needof care and cateringto his needsand personalconcerns.He is in needof someon-eo hold himby his hand and offer him what is neededn rhis life to "nuut"im to lead his society and country to progressand theachievementof


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the desiredgoals'These ightsvary with time andwith the"""ii""r""ntiano *uri u" aidressed-withare

andguidancenorder o fultill theneeds f the ime'


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THE STORY OF JOSEPHNow let us look at.th story of Joseph,peacebe upon him, ashasbeenmentioned n the l2 Chaptbroi the Holy Qur'an.Thischapter s entitledJoseph Yusuf1n Arabic) and ititars withthe Arabic syllabic lettersAlif, [,am, Ra. It is our view and theview of -?ny commentators hat these ettersare ust symbolsand signsthat are not known exceptby ALLAH arid thoie who1e {irmly entrenchedn knowledg-e.Otherchaptersof the HolyQur'an starts with thesethree Aiabic syllabic letters.Thesechapters.areYunus and Hud, and they are the chapters thatcome before the chapter of Joseph n the eur'anic order. Thechaptersof Ibrahim and Al-Hiji come after yusuf. They arelep?rateq from Yusuf by the chapterAl-Ra'd. TheseChairtersbeginasfollows:In the nameof Allah, Most Gracious,Most Merciful.n{lif I qm Ra. These are the versesof the perspicuousBook.""We have sentis down asan Arabic Qur'an, in order that ye may learn wisdom."(Yunus: l&2)

"Alif I ^m Ra. Clhis is) a Book, with verses undamental (of establishedmeaning), further explained in detail,- from One Who is Wise and Well_acquainted (with all things):(Hud:l)

tt4lif I qm Ra. A Book which We have revealed unto thee, in order that rhoumightest lead mankind out of the depths of darkness nto light-by the leaveof their Lord to the way of (Him) the Exalted in power, worthtv of allhaisel"(Ibrahim: 1)


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*Alif RamRa.Theseare heayatsof Revelation,-bf aqur'm thatmakesthingsclear.n(Hijr:1)The first thing we notice followin-g-each of t!"t"- openings isrdfi;i.*iiip uetweenhemand-the ord BookorKinb inArabic.This6ncouragess to seek nowledgend earning*ft"ift"r it bethrougheadingor writing.Theses alsoa call tobenefit romtheknowledge ndmorality hat heBookcontarns.W" *" Ato urged o poniler' o think-,.and1ocontemplate hattur ue"n revefiedfrdm this.Bookof inexhaustiblewordsand[;;;i;Jg;. This call is continuous nd permanent nd will;-d;;l&g as he book"*i.t . TheBook s for all peoples fall times.After the ist verse n the 12thchaPter, he wordsof ALLAHstate:

"we havesentt downo - *?bl$'an in orderhatyemayearn

This clearly showsthat the Holy-Book came n a lang-uagehat,[;1, ilid understand nd speik.Thatlanguagewas heArabiclanguage.The rethorical style requires the considerationof the situation-O ttut human beings re not spoken o excePt n the langulgetttut ttt"v understand]Thosewithout knowledgeare not spoken;;;;# *ay ttrot a scholar is spoken to, an-d he opposite isi^". fn tfrir iegard, ProphetMuhimmad (pbuh) instrucledus torp""t to peopie with what thgy 931 understandand leave outoit ut ttt"y can not understand na ne posedthe question: nDoyou want that


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ALI-A,H and his messenger e disbelieved?"The story of Joseph s prefacedwith this saying of Allah, theExalted:

"We do relate rmto thee the most beautifirl of stories, in that We reveal tothee this (portion of the) Qur'an: before this, thou too was among those whoknew tnot."(Yusuf:3)

From this it becomes clear that whatever is narrated in thisstory is from ALLAH. There is a great diffefence betweenwhat is from Allah and what is from anyoneelse.The most beautiful of stories is the one that is most truthful,has he best speech, and honourableaim, hasthe most respectedgoal and the straightest path to follow.The storiesof the HolyQur'an that are used are historical eventsor incidents whichhaveno element of fantasy or imagination. They arereal Never-theless they are unique in their excitementand suspensewithabsolutefacts.

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THE EVENTS OF THE STORY AND ITS LESSONSThe story starts vith Joseph,Peacebg up-".,nim, tellin-ghisfather about the strangevision he had while asleep.He waswaiting lbr its interPretation'A notedcompanion f the Prophet,bn.Abbas, aid hat:"visionsof theproph6tsarc revelationsrom Allah'"

Behold, Josephsaid to his lather: "o my father! I did seeelevcn starsandthe sun and the moon: I saw them prosuate hemselves o me!(Yusuf:4)But his l'ather,ProphetJacob(Yacub in Arabic) could onlyieueatone sideol the vision to his son.That is, the visionyas airue vision and that therewasmuch go.d awaitinghim in hislil'e.Jacob mplorecl oseph ot to mention hisvision to hisbrothers'1"."U felretl thar tliel' rvoulclenvy him and conspireagainsti,i. in on unbcarablcvay. Thus,wlehave he first lesson romi-t , ,t.rry. Wc are encgu'ragedo tulfil our requirementswithcliscretion nd to to dealr,r'iihothersaccording o their personalqualities ndour knowlcdge f them'Joseph, caccbc upon him, was the youngest f the twclveiiil'.nit'Jrcn of Jacirb.Hc wasthc mostprcl'erred,o thefatheritn[ ttt" m1lstbelovecl o him. Jacob would meetJosePh-withiriling l'accanda happyhcart.He would isten o whathesaid*itt ,,i"r"..t bc it tor irmplcne\^'s r ,lgtgPh': ceds.. is brotherBcnjamincnjoyedthesamestatuswi thhis fatheral thoughtoar"rrir .r"9r"6. rn" other brothcrs noticed his prel-erentialtreatmcnt-l'romhcir lather.TheysUlrted oldingsccretmeetings


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to conspireagainstJoseph n a way that increased heir motivesof envy and hatred.Theysaid:"Tnrly Joseph ndhis brotherare ovedmoreby our father hanwe:but wearcagoodlybody! Really our father s obviously n error!

(Yusuf:8)The ten brothers then decided to kill Joseph. They based their3cti9n upon the belief that their father pieferred the youngerbrothers Joseph and Benjamin over them. They thoughi that-bygetting rid of Joseph they would reconcile ihemselves withtheir father. Thus, they thought their father's heart would turnto them and their hearts would be cured from remorse and oaincaused by Joseph's preferred status over them.There s an mportant esson n thisfor everyMuslim. He shouldnot let his children l-eelhis preference oi someof them overthe others.He should not havemore concernand care to someof them over the others,especially if they are of different sex,male and female, or from different mothers.In my opinionequality betweenchildren is a basicconditionofjustic-ebetweenwives. This is a matter that one has to make sure or be certainof beforethinking aboutmarrying againfor the second, hird,or fourth time.When the time of thinkingandplanninghad ended hetime foraction came. The sons urged their father to sendJosephwiththem while they grazed heir sheep.They gavehim their wordthat they would takecare of Joseph.


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They said: nO,ottr father! Why dost thou not trust us with Josef,'- seeingwe iue indeedhis sincerewell wishers'"(Yusuf: 11)

nsend him with us tomorrow to enjoy himself and play, and we shall takeeverycareof him.'(Yusuf: 12)As a resultof their nsistenceheir atheragreedeluctantly.(Jacob) said: "Really it saddensme that ye should talcehim away: I fear lestthe wolf should dcvou him while ye attend not to him'nSusuf: 13)But the brothersaflirmed that they would take careof Joseph.f["ii]"ttt"iwas pleasedwhen lhey lolfl him thatJosephwouldhavea chance o enjoy himself anOptay' Thus they deceivedtheir father.Josephran with his brothers to the Pasture.The brothers tooki-"iift" fearful words of their father,an excuse o implementiit;i; ;i"" againstJoseph.A consensuswas reached hat they-i,"iifditri"":loreptr dolwna well and leavehim to his fate anddestinY.

'Then they came to their father in the early part of the night weeping."(Yusuf: 16)They said: ,'o our father! we went racing with one another,and leftJosephwith our thrngs;and the wolf devouredhim. But thou wilt neverbelieveuseven though we tell the truth."(Yusuf: 17)

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Hence falsehoodreveals tself as if the guilty one is saying"come and take me". In the poet'swords,-"buf he eyesoi thElistener knows from the eyei of the speaker,whethbr he is afriend or a foe."l-ater the sons of Jacob returned at night so that the eyes oftheir father would not see them and the darknessof the nightwould cover them. The evidenceexposed hem and revealedtheir conspiracy.Their deceit could not havebeenhidden fromtheir father.Theystainedis shirtwith atse lood.Hesaid: Nay,butyourmindshavenadeup a tale thatmaypass)with you, (forme)patiences most itting:againsthatwhichyeassert,t isAllah(alone)whose elp canbesought..."(Yusuf: 8)In this there is a call or a lessonnot to be hasty in makingjudgments,but to be deliberateand patient n undeistanding hEsituations;to tackle the situation froh all angles o find oui thetruth. There is also a call anda lesson o seek he help of Allahduring trials, adversityor problems.It has been stated n this context that therewas oncea womanwho soughta courtjudgment from Shuraih.Shecame o Shuraihweeping and.Shabee aid: "Oh, the father of Omaya,don't youseeher weeping."Shuraih esponed:"The brothers of Joseph came weeping though they wereoppressorsand liars. It is not proper for a human being to bejudged exceptby the truth."

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Then help came to Joseph rom Heaven.A calavan passedbythe well dnO rewas takenout of the well.'Tben tbere ciamea caravan of travellers: they sent their water carier (forwater).And he let down his bucket (into the well) . . . He said: "Ah there!Good news! Here is a (fine) young man!" So they ssaeslsd him asatreasure!But Allah knoweth well all that they do!'

O-usul:19)

The (brethren) sold him for a miserable price,- for a few diftans countdout In such ow estimationdid they hold him!(\ usuf: 20)Allah doesnot neglecthissen'ants.Be with Allah andbe withoutfear.

u...And for thosewho fear Allatr, He (ever)Preparesa way out " "And Heprovides for him from (sources)he nevercould expect"'"(Ialaq 2&3)

That is what is confirmedby the ncident hatJoseph,peacebeupon him, faced n this story.Josephwas later sold in Egypt. He was transferred rom onecouritry to another and from one hand to anther until he wassettled n the houseof El-Aziz. El-Aziz was the Minister ofit;;r;;t in Egypt at that time and he saw in Josephresourcefulnessand righteousness."The man in Egypt who bought him, saidto his wife: 'Make his stay (amongus) honourable: May be he will bring us much good, or we shall adopt himas a son.'Thus did We establishJoseph n the land, thatWe

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niglh teach tr;- the interprretationof stodes (md events). Ard Allah hathfirll power and cmtol over His affairs; but nost among mankind fta65, ignoLu(Yusuf:21)Tlere ry1sg greatdifferencebtween thepeopleof theqilavany.ttg q"ta Joseph or a miserableprice, a f6w Dirhams,andF)-Anz."The (Brethren) sold him for a miserable price,- for a few dirhams cormtedout in such low estimation did they hold him!"(Yusuf:21)

But El-Aziz consideredhim to be a priceless ewel. Evenpaymentswith heapsof gold and silver would be-insufficienr.But Joseph's rials were !o continue n pursuitof him.tsut she n whosehouseHe was,sought o seduce im and she astenedhedoors,and said:nNowcome,"He said:"Allah forbidr rnrly (thyhusband)is my lord! Hemademy sojnurnagreeablelruly to nogoodc-omehosewhodo wrong!(Yusuf:23)

In the Arabic text of the Qur'an there is a word "Er-murawadah",which means seeking to seduce. It really means trickery anddeception. That is conspiring and plotting against someorie in avery nice way and using clever deieit.Joseph with his stronglqith, morality and piety, did not want tob"Tuy or deceivethe El-Aziz. The-onerirtro'traOput him upand was so generousto him. The one who put hirir up in hiihouseand consideredhim a son.He did not want to me'*etooowith

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evil and generositywith betrayaland deception.This was agreat wro'ng doingand the wrong {9ers are never successful.This is the moraliry of a Muslim in all conditions.In a firm and dignified manner with honor, strengthand faith,Josephsaid:

'Allah forbid! Truly thy husband is my lord! He made my sojoumagreeable!Tnrly to no good come those who do wrong!"(Yusuf:23)

But the woman was insistentand had prepared or everyeventuality.The wife of El'Aziz had madeher decision.Shedesiredhim and he would havedesired her, if it weren't for thefact that he had seen he evidenceof his l-ord again..And (with passion)did shedesirehim, and he would bave desiredher,but

that he saw the evidence of his l-ord: thus (did We order) that We mighttum away from him (all) evil and indecent deeds:for he was one of Ourseryants chosen."(Yusuf:24)Facedwith theuncontrolleddesireof this woman,Josephcouldnot do anything except try to escape o the door. She chasedhim and tr-et0rim and in trying to free himself of her, his shirtwas ripped in the back. Josephis hirt later became he evidenceof his innocenceas t rvas he evidenceagainstJoseph's rothersbefore.Then came help as his lord, F;l-Aziz appearedat the door whichbrought the scene o an end for Joseph'sbenefit, peacebe uponhim.

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All happening re romthemercyandgraceof Allah.Somearesignsof mercy which Allah showerJupon his servantsandsupportrso facilitate$e-ir-r!fy: Othersareslipsand trips nwhichtheenemies f Allah fall-similar o thewiv a moth'fallsinto the ire.nSohe whogives (in charity)and ears(Allah), and(in all sincerity)testifies o theBest,- we will indeodmskesmoothor him thepathtoEase.Butbe whois a greedymis,rand rhinks himself self-sufficient,

andgivesthe ie to theBest,- We will indeedmalresnooth fel him theParthof Misery."(AI-Lail, The Nighr $ 10)Hence, the coming of El-Aziz at that crucial moment wasundoubtedlyone of the signsof Allah. It manifestedAllah'smercyand graceas it revealeda constantprotection or thatseryantwho wasbeingpreparedor theoffiie of prophethood.A Muslim doesnot betrayhistrustor deceiveottreriand f acalamitybefallshim, he s eversteadfast. lso,a Muslimdoesnot succumb r weakenn thepresencef temptations.

"so they both raced each other to the door, and ghe ore his shirt from tteback They both formd her lord near the door. Shesaid: rWbat is the(fiaing) prmishent for one who formed md evil design sgainnl thy wifs,but prism or a grievous chastisern66l!"(Yusuf:25)

"He sai& "It was she tbat sought to seduccme - from my (tnre) self., Andone of her household saw (this) and borc witness, (thus): - "If it be that hisshirt is rent from the frmt, then is her tale tnre, md he is a liax!(Yususf:26)

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"But if it bethathis shirt is tornfrom iheback, hen s she he iar, andhe stellingthetnrth!(Yusuf:2?nSowhpnhesawhis shirt, - that t was om at theback,-(herhusband) aid:"Behold! t is a snaleof you womeir!Truly' nighty is your snale!"(Yusuf:28)

"O Joseph, ass his over! (Owife), ask orgivenessor thy sin,for tnrlythouhastbeenat fault!"(Yusuf:29)

El-Aziz who was the Minister of Treasury of Egypt with hisinsight, knowledge,and exPertisesaw the generosityand good'''ofitiiy of Joseltr. This lid him to bear witness that Josephwas speaking the truth. Some other commentators havementidned th-atan infant was in the house and that infantsupporteaJoseph'sestimony.This was relatedby Abu Hurayrattand Ibn Abbas,May Allah be pleasedwith them.The woman exaggerated n the defenseof her chastity andpurity by asking-ior the imprisonmentof Josephor a -toughbuniJtrmLnt.Jos-eph, ho was true with his Lord, strongly andionfidently defended imselfsaying.

"It was shewho sought !o seduceme from my true self'"(Yusuf:26)He saidthis without the need o confirm the truth with emphasis,evasion,or by swearingan oath. He left the truth flowing-according to its nature, ithout th9 negdto follow theways ofthosewh-ocommit falsehoodand lies by swearingand talking

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toomuchto hidethe truth with falsehood. his is the wayfor aMuslim in his life. His way must be the way of truth andhissaylngmust bethe truthandhe shouldnot fear abidingby thetruthor reporach.Thus we c:tn see hat the innocenceof Josephwasproven.Hewasacquitted rom the falsehoodand accusations hich thewife of El,-Anzhadstated.The wisdom,expertise,and experience f El-Aziz in manymatterswasmanifestedwhenhecame o hiswife not to accuseher alone,but to show he universality f this trait n the emalesex.

Herhusbmd aid:nBehold!It isa snarc f youwomen! ruly,nigbty isyoursnareln(Ynsuf.28)Then El-Aziz combining advice, guidance,and reproach or hiswife turned to Josephand said:

"OJosephasshisover!This meant that Josephshould avoid talking about this matter.Then turning to his wife, he said:

'(O wife) ask forgiveness for thy sins, for truly thou hast been at fault!'(Yusuf:29)In Arabic textof theQur'an he word Al-Khateen means,exactly,thou has been from those men and women who are at fault.This is used instead of Al-Khteaat which means exactly, thatthou has

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been from those women who are at fault. This is done as amitieation or lesseningof the accusationdirectedat her to makethis"sin applicable o both the male sex and female sex, aseiery chifh'of Adam is liable to lall into sin. Shemustconf-esstttir iin, ot leastto herself,andask her L,ord or forgivenessandrepentance.This incident was soon spread n the form of a rumour on thetips .rf people throughouithe city. This o,ccurred ven thougltifi" tn"iO"tit was kriown only t6 a very closedcircle rvhichincludetlEl-Aziz, his wife, andJoseph.Among the people, he*or"n were the majority of thoses'earching.fbrhe secrets fthe housesand they werethe mostcapableol uncovenngmesesecrets nddivulging hem.The incidentof El-Aziz soonbecame nown among he womenandbecame hesubjectol'gossiP.

I-adiessaid n thc City: ''fhe wilb of the (great) Azjz.is seeking o scducehcr slave.Truly hath he inspired her with violent love: we seeshe sevidently going astraY."(Yusul:30)when thisgossip eachedEl-Azizand hiswil-e, hcwife thoughtlongandhird od how to entrap hesewomenwho weregossipingoUo-uter. Sheprepareclood-andcomlortableseating-for.themand shegaveeveryoneol'thcm a knifc to useon their l-ood. hettren artilO Josep-ho appearamongst them while they wereinattcntivewhcn Joseph amebelbre hem n his handsome pPearanceun.1p."."nle, they without thinking.cut their handsas they*"t"' ltxrking at'him. At'ter having tittea their eyeswith theangelic

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appearance f Joseph, hey realized hat their woundswerebleeding. hey hencriedout from thedepths f their hearrs.'Allah preserues Nomortal s this This snme otherhananobleangel(Yusuf:31)The women told her that she wasnot to be blamed or reproachedafter what they had seen.Joseph,peaceand blessingsbe uponhim, was endowed with a portion of beauty as has been provenin the narration of El-Isra (the ascensionof the Prophet). Thewife of El-Aziz proved undoubtedly that Joseph was loved forhis _handsomeappearance,mannerism, and morality. Sheconfessed that shehad sought to seducehim from his trub self.Shesaid: Therebeforeyou s themanaboutwhon yedid blameme! I didsek o seduc im from his (trrrc)selfbuthedid firmly savehimselfguiltless!...And now, if hedothnot my tidding, he shallcertainlybe cast

into prism, and(what s more) be of thecompanyof the vilest!"(Yusuf:32)With this confessiont canbe seen hat thechildrenof Adamare allible. This confirms hateverysoulhears vil whispers.This obligeseveryMuslimto reconsider hathasspreadn oursociety oday.Suchasusingservants, rivers,babysitters,andmaids n our homes.A Muslim should hink andponderoverthe evil and moral decay hat the societywill reap rom suchthings.And in thesayingof the adies,

'The wife of the (great) 'Aziz is seeking to seduceher slave. "(Yusuf:30)

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The additionof El-Aziz in this verse s to showthe magnitudeof the sinfulnessof the ncident.Peopleare nclined o listentothenewsof those n Power.we deduce -rom his, that anyonewho is in a high position srequired to caremore abouthi! reputation han othersand is tob"'un"^urple in evcrymatter.Butihe righteous ndGod-fearingJoseph,who was being prepared- y Allah for his message,chalfenged he power oT f*s lady lordty resorting to,Allah toprovide"himwiih his mercy, care,and protectionand to avertevil frornhim.He said:

He said: ',O my I-ord! 'I'he prison is dearer to my liking then that to yhichthey invite me: unlessThou turn away their snare rom me, I shouldfeelinclined towards themand oin the ranks of the ignorant'"(Yusuf:33)

The onewho takerefuge n Allah and comesunderhis protectionand is truthful in his faith must get from Allah his request'So his t-ord hearkened to him (in his prayer) and tumed away from himtheir snare:Verily He heareth and knoweth (all things)'

(Yusuf:34)A Muslim shouldalwaysseek efuge n Allah andpraywithsincerity o Him. A Mtislimshouldnot take efug3n humanU"in*r iik" hirr"lf, even f suchpersons o manifestworldlypowErandstrength. hey, ike himself,arepowerless'

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If a matter of Allah has alreadybeendecreed t cannot beadvanced r delayed,and t cannotbe repelledby evil or harm,exceptby the commandof Allatr.Joseph hoeeprison o escapeemptation fitna).This waswhatAllah dcreedn order to removehim from the temptationofthesituation. n two SahihFladith, he Pnophetpbuh)-said:'Tlure will besevenFrsora slvltered undcrtlu shadeof Nlahon tlw day ofitrdgrrant and tlure will beno otlur shadebut hisshadc.' They are:

* A just ruler.I A youngman who passes is youth in worshipandserviceof Allah, theLord of honorandglory.* One whoseheart s habituallyattachedo theMosque.* Two suchpersonswho love eachotherfor thesakeofAllah.* They who oin togetheror hissake.* And parted or his sake.I A man who is invited for sin by a rich andbeautifulwomanbut declines, aying, fearAllatr.

The next ordeal of Joseph was his imprisonment. t wasplottedby thewife of El-Aziz herself,afterof @urse, he Willof Allah.

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The imprisonment f fosgPlr oincidedwith the mprisonmentof two btheryoungmen.It is possible hat th! nYoyoung men;;; i-Fso'ned ilitn roseptr.".n9" sameday because f aniniiAentitrat happenedn the king'spalace.So it.was1 gdopportunttyor iirseph o be mprisoned.n themidstof thoseitiJia"nG, abricated'accusationsndcalumnies ouldeasilybe-i"y;ifi;L"tnst rhose onsideredndesirablen order o get ridof them.Truth mposesrselfandtpwledge

lifts its holderhigh..JosePhwas"bt;'t" gain theconfidenceoThis companionl n g1tso9 Vfri* ftigtt *oiulity, character,houghtful rftgmentand-ilti g.ttt'He foind solutions o their problEms ndwasentrustedwiththeir serrets.He took it uporihimself o advise,g-urde nd. alliffi t monotheism.He'also nterpretedheir dreamswhichoftencame o Pass.This s thewayof a Muslim, he rueMuslim.To besublime

nhis affairsandto takeadvantagef anyopportunity o conveyiii" r"rruge for thecause f Allah.A Mrislimmusthave incerity*fuf" ""n"ueyingthe messagendbefully certain hatAllah istheOnebesidewhom heres noPartner.Now with him there came into prison two young men' One of them saying:nI seemyself (in a dream)pressingwine." Said the other: nI seemyself (in adrean) carrying bread onmy head, and bir& are eating thereof.' "Te!l

us"(they saidi 'the truth and meaning thereof: for we see hou art me thatdoth good (to all)"

(Yusuf:36)

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He said: "Becauseany food comes (in due urursc) to feed either of you Iwill surely reveal to you the truth and meaning of this ere it befall you. Thatis part of the (Duty) which my I-ord hath taught me I have (I assureyou)abandoned the ways of a people that believe not in Allah and that (even)deny theHereafter."(Yusuf:37)"And I follow the ways of my fathers, - Abraham, Isaacand Jacob; andnever could we attribute any partnerswhateverto Allah: that (comes)of thegraceof Allah to us and to mankind: yet most men are not gratcful.r'(Yusuf:38)

"O my two companions.Ot the prison! (I ask you): .ue many lords dill'eringamongthemselvesbetter, or Allah the One, supremeand rresistible'l"(Yusuf:39)"Whatever ye worship apart iom IIim is nothing but names which ye havenamed,ye and yow fathers,- for w'hichAllah hath sentdown no authority:the Command is lbr nonebut Allah: He hath commandetl hat ye worshrpnone but Him: that is the right religion, but most mcn understandnot...( r*usuf:40)"O my two companionsof the prison! As to oneof'you, he will pour out thewine for his lord to drink; as br theother,he will hang tiorn thecross,andthe birds will eat from olThis head.(So) hath beendecreed hat rnatter

whereofye fwain clocnquirc"...(Yusuf:41)And of the two, to that one whom he consideredabout to be saved,he said:"Mention me to thy lord, but Satanmade him fbrget to mentionhim fq hi5lord: and (Joseph) ingered in prison a few (more) years."(Yusuf:42)

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Thekingof Egyptsaw slranggvlsionhatconfusedandoninedfum- ffis led-him o gathertl ttremagicians, oothsay_ers,

ndasiiotoeetsogether.te told themwhathehadseen.He askedift"tn ti interp:rethevision,but theywereall unable o do so,as hiswasdecreed YAllah.Thenoneof thecompanions f Joseph,who wasoutof prisonar rhat imetold the iing about he khowledge f Jgqephn theintemretation f dreamslHe askedhe king to sendhim to the;;;dn ro seek he nterpretation f thedream.With thatcameid;i;" of Joseph-romprisonand elieffromhisproblems.Josephhenexplainedhe visionof the{ng pg^!lte1!r9w up aolan.Thisplanwas o be ollowed n lightof difficultcircums-i-"er wtriih wouldsoonengulf hecountry ndpeople'

Theking(ofEgypt)said:' 'Idosee(invision)sevenfatkine,whomsevenlean ones devour, - and seve,ngfoen eanlof corn, and seven(others)withered. O ye chiefs! Expound to me my vision if it be that ye can intcrp'r3tvisions.',They said: "A clnl'used medleyof dreams:and we are not skiledin the interepretation of dreams'"(Yusuf: 4344)But tbe man who hal beeir released,one of the two (who had beeninprison) and who now rememberedhim after (so long) a sprce of time, said:^'I will tell you the tnrth of its interpretation: Sendye me (therefore).n(Yusuf: a5)

noh Joseph!,' oe said) noh man of tnilh! ExPorod to uE(the dfeaD) ofsevenfatkine whom sevenleo ooesdevour, md of sevengreeir ers ofcsn and (seven) othen withered: That I may return to thc people, md tbatthey maYknow."(Yusuf:45)

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(Joseph)said: "For seven yearsshall ye diligently sow as s your wonr andthe harvest that ye reap, ye shall leave them in the ear, except a [ttle, ofwhich ye shall eat."(Yusuf:47)"Then will come after that (period) sevendreadful (years), which willdevour what ye sball have laid by in advancefor them, - (All) except a littlewhich ye shall have (specially) guarded.(Yusuf:48)

'Then will come after that (period) a year in which the people will haveabundant water, and in which they will press(wine and oil).'(Yusuf:49)The king w:rsconvinced of the interpretationof his vision. Headmired heknowledgeof the nterpreter, oseph, nd his opinionon the effective courseof action to face the forthcoming difficultcircumstances.So the king said:

'Bring yehimrmtonenBut Josephrefused the King's invitation. The joy of freedomdid not preoccupyhis mind from requesting nvestigationofthe reason or his imprisonmentto provepublicly his innocence.He wanted to regain his dignity and clear his name to thosewho thought ill of him. Therefore Joseph said ro the King'smessengennGothou back to thy lord, and ask him, \I/hat was the matter with tbe ladieswho cut lheir hands? For my Lord is certainly well aware of their snare.n(Yusnf:5O)

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The true believer does not fear reproach n the causeof truthandthe innocenthanddoesnot feafto becut off. The dedicationto u"-hi"u" a good reputationand to live with honor and dignitywithout any iense o'f servility and humiliation is the way of aMuslim andhis motto.The requestof the imprisonedJosephstruck the earsof theI(rn"* a thunderbolt'and causedhim to recall the incidenceir"ofr ttt" Gginning. He, therefore,orderedan investigation andthe involved ladieswerequeshonagiln.

flhe king) said (to the ladies): "what was your affair when ye did seed oseduceJosePh?"The ladies could find only the true answerthat could no longerbehidden.The ladies said: "Allah preserveus! No evil know

we againsthim! said the'Aziz'swife: "Now is the truth manifest (o all): it was I who sought oseducehim he is indeed of those who are (ever) true (and virtuous)'"(Yusuf:51)

All testified to the purity, chastity,and good moralityofi;;";h.Et;n the wif6 of El-Aziz iould not but.join in thetestimony. he cameout of herembarrassmentndsobriety oil;li #yond any doubt that shewas the one who tried toseduce iin ashas-been entionedn theverse'A right with a seekers never ost.The riglrt !o justicethati"*6tt had ost wasregained sa resultof his insistencenda;ii"6;;mmit it and'o prove t' Thusevery ight regainedif

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its seeker s truthful and sincere n trying to regain t.Josephgot out of prison after being proven innocentof thatheinousaccusationand stood before the king confidently withhis head held high. The king was attractedby his speech, heintegrityof his opinion,and his eloquence ndallowedhim theopportunity o stay n his palace.

Therelbre when he had spoken to him, he said: "Be assuredhis day, thouart of high standingwith us, investedwith all trust."(Yusuf:31)

Josephchose he most suit:lbleob which he wasmostcapableof handlingand organiz.ing.This was possiblebecause e was fully acquaintedwith hisown abilities.

(Joseph) aid: "Setme over the store-housesf the and: I am a goodkceper,knowledgcable.(Yusul:55)BecauseEgypt was to received sevenyearsof f-ertility to befollowed by sevenyearsof famine, there had to be strictness,effectivemanagement, nd carefulplanningof resources. husJoseph(in the previous verse) placed his role as a guardianbeforehis knowledge.Guardianshipmay be sulficientwithoutknowledge n the abovecircumstances.Whereasf knowledgeis utilizedwithout guardianship, ood will not be achievednsuchcircumstance.

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The solutionof somematters equiresknowledge,othersrequlreexperience.Some cannot dispensewith either knowledgeor"*o"ri"n"e. In this is a clarificationof the relationshipbetweena Muslim, his work, andhis position'A Muslim needs o choosewhat suitshis inclinationsahd desiresn so far ashe is able todo so. And in doing so, it is permissible or him to praisetrimself and revealhis qualificaiions f peopleare ignorantofthem as our Prophet Yuiuf (peaceand blessingsbe upon him)did.with every hardship there s relief and this is confirmed by thesayingof Allah the exalted:"Soverily,withevery ifhcultyheresrelief:Verilywithevery ifficultythere s relief."(Al-Inshirah: 5-6)

One difficulty cannot defeat two reliefs as the messenger faiiutt said.T6 the true believers, he end of fate is to felicityandgoodness.I-,ater, fter imprisonment,chastisement,mental andphysicaltrumiiiation, Josephwas promoted to a position with a highsocial status.

Thus did We give establishpower to Joseph n the land, to takepossession therein as, when,or wherehe pleased'We bestow of Our-o"y oo whom we please, and we suffer not, to be lost, the reward ofthose who dogood." "But verily the reward of the Hereafter isthebest,for thosewho believe,and are constant n righteousness'"(Yusuf:56-5?)

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If therighteous_and od-fgarir_rgelievercannotachieve elicity,goodnessand happinessn this world he will surelv achievethem in the Hereafter.Hence,a Muslim must increasehis trustand confidence n his creator and do what is pleasing o hisLord in all spheres f his life.Joseph'snterpretationof the king's vision was fulfilled as theseven ertile.yearsp-asge_dnd weie followed by sevenyearsoffamine which engult-edhe whole country.pgypt, d-ue o the skilled managementand wise guardianofJoseph,had stored enoughduring the lst seven Ertile yearsand was fully prepared or the coming event. This altionguaranteedEqypr'. prosperity so much so that Egypt becamethe land to which travellerswould comeseekingpr6visionsandsupplies. Among those who came seeking frovisions wereJoseph'sbrothers.

ThencameJoseph'srethren:heyenteredispresence,ndhe newthem,but theyknewhim not.(Yususf:58)f.hey did not know him because they neither expected to meethim again nor did they ever expect ihat he wouid hold such alrgitr position as the man who was standing in front of themheld.Josephworked out a trick to ensure hat they would come backto Egypt againand again.He talked to them-andobtainedsomenewsabout them. He thenconfirmed to them that he would notgive them their measureof corn again until they oroughiiheir

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brother Benjamin to confirm the authenticity of the informationwhich they had told him.Berause he trusted their honestyand their father'shonesty,hel"iil[;i, ;d[ which they broright in exchange or the goodsthevreceiveintheirsaddlebags.ThiswasdonetomaKetnemffik;6f,i ii *as placed there-by mistake. Thus, encouragingthem to return to Egypt to bhng the stock back to him;;;; if ih;t oia "riot intend -to return for additionalprovisions.

And when he had fumished them forth with provisions (suitable) forthe,n, he said: "Bring unto me a brother ye have' of the stme father asyoruselves, lUut a different mother): Seeye not that I pay out fullmeasrue,and that I do provide the besthospitality?"(Yusuf:59)

"Now if ye bring him notto me, ye shall have no measure (of corn) from

me, nor shall ye (even) come near me'"(Yususf:60)They said: 'TVe shall truy to win him from his father: Indeed we sball do it,',(Yusuf:61)And(Joseph)toldhisservantstoputtheirstock-in.trade(withwhichthey

hai brtereol into their saddle-bags,so they should know it only

when they retumed to their people, in oder that they might come back'(Yusuf:62)They went back to their father with this ominous news to seekhis igreement in allowing their brotherto accomPanyhem'

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They would use this piece of news as a weapon in theirpsychologicalwar with their father.Now when they renrned to their father, they sadi: "O our father! No moremeasureof grain shall we get ( 'nle5swe takeour brother): So send ourbrother with us, that we may get our measure;and we will indeed takeeveryciue of him.'(Yusuf:63)

TonhgtJryopcouldonly but yieldto their elquest,speciallyafter heyhadsaid:"O our fatherl What (more can we desire?This our stock-in-fade has beenrefirrned to us: so we shall get (more) I'ood for our family; we shall take careof our brother; and add (at the samefims) a ftrll camel's load (of grain to ourprovisions). This is but a small quantity."(Yusuf:65)

This shows us that if a Muslim is providedwith proof andevidence during an argument, he should believe and beconvinced.He is not to deal with otherswith suspicionand illfeeling. With this view of dependence nd tiust in Allah,Jacob took an oath from his sons to bring back their brotherunless a matter beyond their power or control befell them.Hence,showinghis belief in destiny, ts goodand ts evil. Withthe kind and merciful heart of an ailing faithful father,Jacob advised his sons prior to their departure.He advisedthem with that which would benefit them and protect themfrom evil. And in the igth of understandinghe ruleof adoptingcausesand taking precautions,Jacobadvised them with thefollowing:

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Further he said: "O my sons! Enter not all by one gate: enter ye by differentgates.Not that I can profit you aught againstAllah (with my advice): NoneIan cornmaod except Allah: On Him do I put my trusc and let all that trustput their tntst on llim."(Yusuf:67)The sons mplemented his adviceandentered rom wheretheirfuttt* "ormancled. Joseph ntroducedhimself to his brotheranOaskedhim to hide thi^s ecretuntil the time came o divulgeitl ff" tft"n confined his brother from among them to let theml;; iougt ordeal as they had given their father a strongoathto ir"p arid return their brothef The retribution meted out tothem was the same kind metedto Joseph.Once they gavetheirfather an oath to take careof Joseph,but they had deliberatelyand willingly betrayed heir trust with their own hands'Thev had lost Josephdeliberatelyand hereagain they wouldt,or"'ttt"i. brotherBinjamin whom theyhad beenentrustedwithunO"u"n hacl akenai oath to his careand safety.But this timeii *ur not deliberate.However nnocent hey were his time, asiit"u truOno control over the events,with regard o loosing theirUioln"r, their first previouswrongful action with Joseph s nowcausins hemthe punishmentwhlch theyhadthus ar beenable6;;;p;. ihut,^justice will eventuallysettle ts.debts..withp""pi".\f a culpril escapests grip for a cerlaincrime without'U"i,ig

p"ni.tt".t. Lrt"r hi may 5e iccused of a crime for whichil;; inno..nt. Then he wiil receive the retribution for the"iir" which he had comitted earlier and did not get his duepunishment.The plan of Joscphwas to placethe great beakerof the Kingt-.om'irltrictr e drank into hfs brothersr addlebags.When theyhad traveledsome distance,he chased hem and called uponthem:

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"O ye (in) the Caravan!Behold! ye are thieves,without doubt!" They said,tuming towards them: 'Whatis it that ye miss?"(Yusuf:7O-11)

They said: "We miss the great beaker of the king; for him who produces it.is (the reward of) a camel load; I will be bound by it."(Yusuf:72)(Ihe brothers) said: "By Allah! Well ye know that we came not to makemischief in the land,and we areno thieves!"'

(Ihe Egyptians) said: "What then shall be the penalty of this, if ye are(proved) to have lied?"(Yusuf:74)They said: 'The penalty should be that he in whose saddle-bag t is found,should be held (as bondman) to atone for rhe (crime). Thus it is we punishthe wrongdoers!"(Yusuf:75)

"So he began (the search) with their baggage before (he camc to) thebaggageof his brother: at length he brought it out of his brother's baggage.Thns did We plan for Joseph.He could not take his brother by the law ofthe king except that Allah willed it (so). We raise to degrees(of wisdom)whom we please; but over all endued with knowledge is One, the All-Knowing."(Yusuf:76)

A Muslim should always be ready and prepared or any matterand he does not hold accountableanyoneeicept the offender.

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"No bearer of burdens can bear the burden of another'"(Al-Israa: 15)He believes that no matter how far he has reached hroughknowledge,high status, or Prestige n the sight of PeoPle,there arE stilf above his knowledgemany stepsand abovethesesteps,other stepsuntil they alf pour into the infinity ofdivine knbwledge.Th-erefore Muslirnshouldnot becomeself-conceitedby hii knowledgeor boastabouthis understanding,but ratherh6 shouldhumblehimself truly believing he sayingof the Exalted:

"Of knowledge it is only a little that is communicated o you, (O men!)"(Al-Israa: 85)The sonsof Jacobwere at a loss when the accusationstruckthem and they realizedd that their brother was trapped.Theycould not findanything with which to defend hemselvesexceptseparatinghems6lvesrom the strong elationshipbetween hemand their brother.

They said: "If he steals,there was a b'rotherof his who did stealbefore(him)."The two brothers, Joseph and Benjamin were onl-y theirbrothers from their father'i side.Their motherswere different.Joseph heard this accusation leveled at him and hisbrother.

But these things did Josephkeep locked in his heart, revealing not thesecretsto them.n(Yusuf:77)

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He was not overpressing or a man of haste as hegatheredthe proofs and evidence that would eventually endthe matterand find the culprit. The culprit would be presentedwith his full record, so clear and precise that he could notevade ull confession,remorse,pardon,and repentance o achievereformation.Joseph'sbrothers pleaded strongly to take one of them in theplace of Benjamin and to have mercy on their father.But Joseph responded:He said: Allah forhid tbatwe take otherrhanhim with whomwefound ourprop6ty: indeed(if wedid so),we shouldbe acting wrongfully."(Yusnf:79)It is not righteous to capture the innocent in the place of theguilty. This constitutes an injustice which is not in line at allwith righteousness.When the sonsof Jacobcould not find a way to getJosephorelease their brother from bondage, they got togetheranddiscussedheir plight.The eldestsonbecame rieved,worriedand embarrassedo meet his father due to his feelings ofresponsibilitywith regardo his negligence f histwo brothers,Joseph ndBenjamin, ndsaid:'Thcrcforc will I not leave this land until my father permits me, or Allahjudges for me; and He is the best to judge. "(Yusnf:8O)

The rest of the brothers returned to their father and told himwhat

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hadhappened.'Tum ye back to your father, and say, 'O our father! Behold! Thy son

committed theftl We bear witness only to what we know, and we could notwell guard against he unseen!"(Yusut:81)"Ask at the town where we havc been and the caravan n which we rehuned,and (you will find) we :ue indeedtelling tbe truth."(Yusuf:82)Look at how the truth makes ts holder speak.The speechwasthat of one confident in himself; one not requiring proofs orevidence,nor lots of swearing,blabbing,wrong doing, orarguments o cover up his position.A believer s not stungon the samespot twice. Hencewe findJacob receiving this piece of news with doubt of theirtruthfulness.

Jacobsaid: "Nay, but ye haveyourselvescontrived a story (good enough)for you so patience is most fitting (for me).And he spoke n the languageof a true sincerebeliever rvhofully trusted n his [-ord'sustice."So patience s most fitting (to me) may be Allah will bring them (back) tome (in the end). For He is indeedfull of knowledlge and wisdom."(Yusul:83)

That is how he trusted n his [-ord and hoped or his bountiesan


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suffering of grief, distress and the pain of separation rom hissons.When his sons noticedthat they said: "Father,have mercyon yourself."They said: "By Allah! (Never) wilt thou cease o rememberJosephuntilthou reachthe last extremity of illness,or until thou die!"(Yusuf:85)

He answered hem saying:He said: "I only complain of my distraction and anguish o Allah, and Iknow t'rom Allah that which ye know not."

Ousuf:86)"O my sons!Go ye and enquire about Josephand his brother, and nevcrgive up hope of Allah's Soothing N{ercy: truly no onedespairsof Allah'sSoothing Mercy, except thosewho haveno laith."(Yusuf:8?

A true believer resorts only to Allah. He does not complainexcept o Him. He standsat his door seekinghis grace.He is atrue believer who trusts in his Lord without any despair.Despair is a form of suspicionof Allah and the unbeliever sthe only one who suspectsAllah ashe doesn't ully know Himor believe n Him.Joseph's brothers returned to Egypt as it was must for themto return for provisions and supplies.There was also thematter of' their eldestbrotherrvho took an oath upon himselfnot to return until his fathergavehim permissionor whateverAllah decreed.Also, there was their brother who was takenforcefully from them.

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They went to Joseph asking for his provisions and charity.They explained th6ir conditi-on, he conditions of their family,and fathbr after the absenceof their brother who was capturedthere. The heart of Josephwas full of tenderness,sym-pathy,compassion,and eagerness or his brothers and his fam-tlytThe'time ior divtilging his secret inally came. He askedthem:He said:nKnowyehowyedcaltwith Josephndhisbrother, otknowing

(what eweredoing)?"(Yusuf:89)This question stirred up surpriseand astonishment n themfor they were the only ones along with Josephwho new thesecret.Hencethey all called out:Theysaid:Art tbou ndeed oseph?' esaid,I amJose'ph,d this smybrother:Allahhasnded een raciousous(all):behold, e hatsrighteo$, never will Allah srilfer the reward to be lost' of thosewho doright.n(Yusuf:90)

The responseof Josephwas a tough lesson o be learnedby hisbrotheri in dealing-with others without envy or jealousy.Everyone is destined for that which he has been created for.His brotherc were remorseful and heartbroken at what they haddone.They confessed o their sin saying:

Thcy said' 'By Allah! Indeod has Allah prefened thee above us, and wecrtainly bave been guiltY ofsin!(Yusuf:91)

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Joseph orgave them saying:He said:This day et noreproache(cast) nyou:Allahwill forgiveyou,andHe s theMostMercifulof thosewhoshowmercy!(Yusuf:92)

This was a day of pardon, orgivenessand repentance.A day ofreunion, hugging, love, serenity, mercy and repentance. t wasthe forgiveness, estival where blameand reproachwereabsent,only forgiveness,satisfactionand repentancewere there.Joseph hen gavean order which was instantly followed:"Gowith thismy shirt,andcast t over he aceof my father: ewill cometoseeclearly). hencome e(herQome ogether ithall your arnily."(Yusuf:93)

What a shirt! It holds a greatsignificanceas t was the evidencepresentedby his brothers to prove that the wolf had devouredJoseph. t was their father's proof of their deceit. It presentedalso a clear proof to absolveJosephof what he had beenaccusedof. Finally, it was the cure to his father's loss of sight and thecure to his father's distress and grief.The family was reunited and the honorable Joseph climbed upthe throne and raised his parentshigh on it. His brothers stoodbefore him peacefully and they all prostrated in praise andgratitude to Allah. Hence,Joseph'svision which he saw in hischildhood was fulfilled.

Adhc raiscdhis orntsighm the hrmeudthcyfell downinprostratim,dl) befqhirn.He said: Omyfatbcr! is is thc ullillnent

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of my vision of old! Allah hath made it come true! He was indced good tome when He took me out of prison and brought you (all here) out of thedesert, (even) after Satanhad sown enmity between me and my brothers."(Yusnf: 100)

Glory be to Allah the Exalted in power, the Great and alwaystrue are His words."...But it is possible that ye dislike n thing which is good fu you, and that

ye love a thing which is bad for you, But Allah knoweth, and ye know not.n(Al-Baqara:216)Who could ever hliever the eventswhich befell Joseph?Thecasting of him into the well, the falling into- he hands-of thetravellers, his selling in Egypt for the miserableprice of a fewdirhams, the plot ofhis ladylord and her Plot with a_groupofladies,and his imprisonmeht.Who thoughtor could put intohis mind that theseeventswere the woven stringsof a throne ora crown for a new king. A king who was born from the conflictsand sat on that greatlhrone and was magnificently crow-ned.All of that could not come into being without the decreeof thePowerful and the All Mighty Allah.

Verily,whe,n e ntends hing,HisCommands,nBe",andt fu!(YaSin:82)Allah holds the causeswith his mercy and decreeseventswithhis commandwhich then flow with his wisdom.Status, prestige and abundant bounties did not make Josephfoeet the Bestowerof bountiesandthe King of kings, in whosehaids are everything. Josephsaw that it was incumbent upon

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himtobegrateful oAllah, theBralted,orwhathehadshoweredhim with. Henceheturned o him in prayer:nOmy Lord! Thou hast indeed be'stowedon me somelxtwer, md taught mesomething of the interpretation of drems, - O thou Creator of the heavensand the euth! Thou art my Protector in this world and in the Heneafter.Take Thou my soul (at death) as one submiring to Thy Will (asa Muslim)'and rmite me with the righteous''(Yusuf: 101)A Muslim should realize that the actions of this life are theprovisions for the Hereafter.Toward this he should zealouslyirepare himself. Miserable is the onewho doesnot prePare.I-ooking closely at this story and por-rdering ler it will revealthat it c6nstitutis a victory for morality and virtue, and a defeatfor whims and carnal dCsires.A victory for forgiveness andpardon and a defeat forjealousy and envy. It also reveals theItrength andweaknessof humanbeings.The strength, f a humanbeing returnsto thepower of his mind and istensto_ther-rsPirationof his conscience-andif he knows the limits of his humanityand feels wholeheartedly that heis no more thanAllah's creatureon earth. That he is one who has been created to rule andgovernby what Allah hasprescribed.And if in his weakness,f[e surreriders o his whims and carnal desires and handsoverhis will to his evil whispering soul he is destine or destruction.This picture is clearly manifested o thosewho witness t.There is, in tbeir stories, instnrction for men enduedwith rmderstanding. Itis not a Ale invented, but a confirmation of what went before it, - a detailedexposition of 4[ rhings, and a Guide and a Mercy to any suchas believe.n(Yusttf:111)

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MORAL ASPECTOFTIIE STORY OF YUSI''FThe eventsandthecharacters f !tri! storybackled hepositiveandnegativ"*p""*i iittt"-fif" "f a.humanFing with moralityffi ;uiltr, J'"r,".l,ti.1ne vtustim outh asochooseheffiilui"y f* #;lf. eifurr p"[" ttt6 rotttwhenHesaid:

\ile shouldhim heWay:wbetherhebegratdulorungratefirl'n(InsanorAd-Dahr:3)

ThemoralasPects f Islamthatthisstoryhasmanifested re:1. Seekinghelpfrom thosewho areknowledgeablend

"*p"rr"nJ5 otffiqaybe moreknowledgeablend

*FUr" thanyou in solvingyourproblems'Behold, Jce,ph said to his father:

nO my father! I did seeeleven sta$ andthe sun and the moon: I saw tbem prootrate themselvesto Me!(Yusuf:)2. Explaining the dange-r-ofparentsbeing overly-' -""i"ti""at-*ith somebf theirchildren'

They said: Truly Jooeph ndhisbrorherare ovedmoreby our fathcrthenwe:but wre a g-[r-v uoayrReallyon fatber s obviorsly

in enc!"(Yu$tr:8)

'Slay ye Jocephor casthim ant to some untnown) lud' thatsotbefavoraiiril-rmri -", J o* toyoudw: clbfewillbe irncenmgb)cyouo be rigbtcottsaftcr&lt!'(Yruttr:9)

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- 3. No to panic during an adversity or calamity and tokj"p calm and patient with a strong -Uetiefindestiny.Tbey stained his shirt with false blood. He said: nNay,but your minds havemade up a tale (thet 6sy pass) with you, (for me) patience is most fiCing:against that which ye assert, t is Allah (alone) whosehelp can be sought."(Yusuf: 18)

4. Peopleevaluat mattersfrom different points of viewdepending upon their different backgrounds andmentalities.nTbe(Brthreo)oldhim or amisrablence, fora fewdirhamsormtedout in such low estimation did they hold him!'(Yusuf:20)

This was the view held by the people of the cruavan,but the ong who bought him in Egypt realized hisvalue and virtue.Themm in Egyptwhoborghthim, said ohis wife: Makchis stay amotrgus)honouraUe: aybehewil b'ring smrrch oodorweshalladopt imas I son.t(Yusnf:21)

5. Being chasle when there is a strong call to respond othe animalistic sexual instincts in the pres6nceofenticing and tempting factors.Butsben whose ouse cwas,soughtoseduceimandsheastnedhedoors. ndsaid:Nowoome,'HesairfnAllahforbid!Tnrly(thyhusband)

l!|

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my o'd!Hemademysojnurnffi::lflv tonogoodonehose ho(Yusuf:23)

6. Not to rush into making or issuing judgementalstatementJ,-buio delibeiate he matterand turn it6;iA; a";nGliti t"aching a verdict for a finaldecision.Sowhcnhesawhicshirt'-ftatiswastcnatthebck,-(herhrrsbond)88id:tsehold! It is a snse of you womeo!Tnrly' migbty is you snrcln(Yusuf:28)

"oJoscph,asshis vcr!offHj?fJfess fc thvsi!'fq trulv(Yud:29)

7. ObeyingAllah durlngProsPerity' j:1rrrrg^ltAllah' ' autihg-*i "dt;;itf,'anc'havihgassunancef thedivine positiverygPg$eeven f dElayedarethetraigof a delievingMuslim'

Hc said 'omy Lord!Thprigmis dcarcrtomyliking$mrtbdtyF h,t V ""ir. -i unlcss-Tdt orn awey hcir mar frm mc' I should cdinclincd towards tco andoin theranksd tbc grcrant"(Yttsuf:33)Heseid."I oaly compleinof my distrrtion aodanguisho Allah' andknow irm Allahthat whichye loow not''(Yusd: t6)

8. Calling peopleto the path of Allah whenever he

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opportunitl presents tself by acting as a goodexample ndusingstrongandcolnvincinfargument."Omy two companions, f theprr:T! (I askyou):Are meny ads differiagamong hemselves etter,or Allah fte one, s'rpreme and rrestiHet"(Ynsuf:39)wharcver yeworshipapart rom Him is nothingbut nomeswhich yehavenmed, yeandyo'fathers, - for whichAlah hathsntdownno*o-ity,thecommod is fc nme butAltah: Heharhcmmaded ttat ye worsbipnonebut Him: tbx is theright religim, butnoot me' rmderstednot "(Ynsd:40)

9. Tolerance,goodcharacterand giving fulr advicetowhoeverhasconsulted ou.But themanwhohadbeen cleased, e of thetwo (whohadbe,,nprison)and whonow renemberredim dtcr (so ongl asprce?ri_", oia,I will tell you tbetuth of its interpretatio; ,.oa y". ttt ofor"1,,(Ynsnf:45)

'o Jccph!' Expound o us(thedrcan) of sevnat tirc whm seveoeeons&vour, ud of sevogcn carsof cornud (sevco)orhers it"*a,rh{ | 6ay p0rrn to the people,ad ttat theymayknow.nYunf:46)Joseph espondedo his former companionwithoutharshnessor -reprimanding,even thouch thecompani-on failad to menti6nJosepho tir'rn"rt",sooner. oseph designed planr- ti. "Lni-ririi* t"deatwith h6 comrnsventil;;;;liffl""*lonot chockhim. MorSover ris wordsto-tirlotir"oafterfacingthem:

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Hesaid: This day et no reproachbe(cas$ myou:Allah will forgiveyou,and He is the Most Merciful d thosewho showmercv!trSusuf:9)

10. The practicalchallengeof a Muslim to othersupon:uisurancef his truthfulness nd nnocence nd hathe s the holder of truth.Sothe king said:nBringyehim rmtome.nBut whn he messeirger ame ohim, (Jose,ph)aid:nGothou back to thy lord, md askhim rwhatwas hematterwith the adieswhocut their halds? Formy [-ord s certainlywellawae of their snre.n(Ytuuf:50)

(Ihe ting) said(to the adies):"Whatwasyour affair whenyedid sk oseduce oseph?" heladies said:nAllahpnesrves! no evil know weagainst irn!nSaid he'Aziz'swife: 'Now is theuuthmenifesttoAll): itwas who sougbt o seduce im he s indedof thce whoare(ever) nremd virhrous)."(Ynsuf:51)

I l. Beautify oneself with the best morals and qualifications.nSotheking said:"Bri4g him unto me; I will takehim specially o serveaboutmy own person.n bereforewhenhe had spoken o him, he said: Beassnredhis day thou rt of hgh studing with us, nvestodwith all trust."(Yusuf.54)

12. hesent your credentialsand introduceyourself ifsuitationsor circumstancesequirc t.

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(Joseph) said: "Set me over the store-housesof the land: I am a goodkeeper,knowledgeable' "(Yusuf:55)

13.The necessityof accurateplans and turangements oachieve he desiredand right objectives."And (Joseph) told his seraants o put their stock-in-trade (with which theyhad bartred) into their saddle-bags,so they should know it only when theyrehmed to tbeir people, in order that they might come back'u(Yusuf:62)

So Joseph laced heir stock n their saddle-bagsosecurcheir return14. It is important not to be carelessn dealingwithmattersbut to bepreparedand to takethenecessary

precautiens.t is dppiopriateo fulfill themeaniqgofiheold Siying:"Tieyoirrcameland rust n Allah."Furtherhesaid:nOmy sons!Enteraot all by onegate:enteryeby differentgates.Not thx I canprolit youaugbtagainstAllah (with my advice):None-cancommandexceptAllah: onHim do I put my tnrst and et all tbattrustput their tnrstm Him.n(Yusuf:67)

15.The recognizingwith humbleness nd confession hatthe knoilledse of a man is predestined by Allah'And that all the kowledgeof a Persons nothing incomparison o theknowledgeof Allah."Wben Joseph anained his full nanhood, We gave him power and

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knowledge: hus do We reward hosewhodo right.n(Yusuf:22)"...Weraise o degreesof wisdom)whomWeplease: ut over all enduedwith knowledges One, heAll-Knowing.'(Yusuf:76)

16. The ideal kindness toward parents.'Go with fis my shirt, andcast t over the aceof ny father:hewill cometo see clearly).Thencomeye (bere) o me togetherwith all yourfamily.n(Yusnf:93)

In Joseph'sosition owards is family, Allah says:Thenwhen hey entercd hepnesencef Josph,Hepovided ahme fq hisprents wift himsslf,and said:nEnteryeE$rpt (aU)h safety f it please

Allab.n(Yrunf. 99)nADdhe raisodhis Fretrts bigh on the tbrme md tbey ell down nProstratiorl,all) befqe him.'(Ynsttf: l0)

17. Acknowledging of the bounties of Allah and beingvery gratefulevenduring preoccupationwith themandbeingpleasedwith Allah's decrees.

He said: O my father! tbis is Thc frtrlllmcnt o[ my vldon o[ oH! Allahhaft msde t cme Euc! Hewas nddgood o mc wbenHetookmcout ofprisonod broughtyou (dl here)out of the&srt, (even)afler Sato h8dsownenmitybetweenne andmy brothers.Verily my Lcd is graciors

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Allatt

towhm Hewillsfm verilyHe s full of knowledgendwisdom'(Yusuf:100)18. The confessionof sin and seeking rePentance romAllah with the realization that infallibility is foralone.

Said he 'Aljtz,swife: nNowis thetuth manifest to all); it was whosought16sduc im he s indeedof thosewho are(ever) nre(andvirnrous).(Yusuf:5l)Moreover, heconfession f Joseph's rothersafterhedivulged hesecretof histrue self to them.

They said:"By Allahl IndedhasAllah preferred heeaboveus, md wecrtainlyhavebeenguilty of sin!(Yusttr:91)Peacebeupon he Muslim youthswhoabidegy--m"njunctionsand commindsof Allatr evCrywherendwho follow the IslamicLaw by applying ts teachings ndprinciplesat all times.Finally, thishasbeena cunpry glq1ro nto SuraYusufas t hasbeen eiatedn the Holy Qut'an.-Idon't claimthat t hascoveredall aspects f the story.It is impossibleor meor anyoneelse odo s


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The scholarsare still standingat its coastsipping from its-puresorins and never get satiatedlWho is able with his knowledgei6 "n!"'''p*s the ilords of the All Mighty, our l-ord, the Exaltedin power? Who canperceive ts secreits, ts nuances,t miraclesor allegethat he has-reached erfection?Successs from Allah. In Him alone I trust and to Him I turn inrepentance.

THEEND

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R,EFERENCESl. THE HOLY QIUR'AN:Text, EnglishTranslationof theMeaningsand Commentary,Revised& Edited by THEPRESIDENCYOF ISLAMIC RESEARCHES,FTA,CALLAND GUIDANCE.2. Al-Moljam Al-Mufahras Li'Alfath Al-Qur'an(The indexeddictionary for Al-Qur'an expressions) y Moh'd FouaAMul-Bagi.3. SafwatAl-Tafseerby Moh'dAli Al-Sabooni.4. TayseerAl-Ali Al-GadeerLiTkhtisar Tafseer bn Katheerby Moh'd NaseebAl-Refa'i.5. Al-Qassas l-Qur'aniby Adbul-KarimAl-Kateeb6. Al-ShababFi Sanatuhum l-Duwaliyyah Youth in theirInternationalYear)- An Article by MosaAl-Samadi n theJordanianOpinion Newspaer.7. Al-ShababFi Al-Turath Al-Islami (YouthIn The IslamicCulture) yAl-GhazaliHarbAn(ArticlenAl-DarahMagazine- No.3, Year 0).

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APOLOGYI apologize for not mentioning the referenceswithin thisdoiumeit. This is due to the fact that my work here wasintended to be given as a lecture (and not as ^apublisheddocument).Howev?r, I have ndicatedabovethe references'veused.These referencesshare he credit for the work I've donehere.

Dr. MahmoodShakirSaeed

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En a Model for a Muslim Youth in the Story of Yosuf

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Transcript of En a Model for a Muslim Youth in the Story of Yosuf