Yusuf (AS)3A

I seek refuge in Allah (SWT)[1], the All-Hearing, and All-knowing from the accursed Satan.  In the name of Allah (SWT), the Most Compassionate, the Most Merciful.  We praise Allah (SWT), Lord of the universe.  Peace and blessings be upon the Messenger of Allah (SAWS).  We praise Allah (SWT), thank Him, and seek His help, guidance, and forgiveness.  We seek refuge in Allah (SWT) from the evil in our souls and the sinfulness of our deeds. "He whom Allah guides, he is rightly-guided; but he whom He sends astray, for him you will find no guiding advocate.” (TMQ, 18:17)[2].

We are still discussing the story of Yusuf (AS)[3] (Joseph) and, we need copies of the Qur’an to be with us.  It is pointless listening to the story of Yusuf (AS) without having a copy of the Qur’an. Why? There are several reasons: first, you would not be able to follow the story without having a copy.  Second, having a copy of the Qur’an makes your interaction with the Ayahs (verses) completely different.  Third, and best of all, you can begin to memorize the Surah (chapter) while sitting down and listening attentively.  Brothers and sisters, I advise you to maintain a small copy of the Qur’an in your pocket.  The copy I refer to is similar to that found in Masjid al-Madinah (The Mosque of al-Madinah city in Saudi Arabia); it is an incredibly beautiful copy.  Owning such a pocket size Qur’an results in a continuous companionship, which protects you from sinning, frankly, this connection with the Qur’an, makes it unbecoming of you to commit sins.  Furthermore, it is a way to continuously read, and study the Qur’an.  Additionally, it establishes a constant bond between you and Allah (SWT).  I notice that copies of the Qur’an are available in many mosques. Beyond doubt, this is a noble task.  However, having your copy of the Qur’an in your pocket is better.  Being always close at hand, it keeps you reassured and protected.  I advise you for the next episode when we say let us open the Qur’an that nobody provides it to you, because every one will, Allah (SWT) willing, bring their own copy.  Moreover, if that happens, it will be a great achievement.

Brothers and sisters let us ask a question.  Why are we relating the stories of the Prophets? We are relating them for many reasons:

First, we want you to love the Qur’an, a matter achieved only by understanding the meanings of the ayahs.  While interacting with the stories of the Prophets, you would love the Qur’an and become more attached to it.  While studying the ayahs, you would wonder and ask yourselves why you never understood the Qur’an in such a way! Hence, you will begin to feel a new sweetness towards the Qur’an and you will understand it in a different light.

Second, while studying the stories of the Prophets, you will learn lessons and examples that you can relate to in your life.  Today, we will present four main concepts, which every Muslim should know. These meanings will be the core of our discussion.  Now, let us begin the story.

I will recapitulate what we talked about a year ago so that people can keep up and know what we are talking about, Yaqub (AS) (Jacob) had twelve sons, ten of whom were from one wife, and two were from a second wife.  Yusuf (AS) and his brother Binyamin (Benjamin) who were from the second wife were the youngest while the other ten sons formed an older, strong group.  Yaqub (AS) was elderly and began to depend more and more on his ten sons who were adults.  They became very responsible for all the work that Yaqub (AS) needed accomplished.  However, the two youngest sons, who were from the second wife, were still young.  Yaqub (AS) felt more tenderness towards them, as any father or mother would for their youngest children.

I want to draw your attention to an important matter.  Did Yaqub (AS) have two wives? Did Ibrahim (AS) (Abraham) have two wives? 

The answer is that all Prophets, who were sent before Islam were married to several wives, just like Yaqub (AS) or Ibrahim (AS) who married mistresses Hajar (Hagar) and Sarah.  Then, if this is so, why do many people and organizations direct their attacks towards Islam, stating that the Qur’an contains ayahs that talk about polygamy? Has anyone thought of this answer?  

I do not want to upset the ladies; we are not urging men to marry twice.  We only want to defend Islam and question the people about their many unjust ways of speaking spitefully about Islam in particular.

Yaqub (AS) listened while Yusuf (AS) related to him a dream he had seen.  The dream was that he saw eleven stars, the sun, and the moon all-prostrating themselves to him.  Yaqub’s interpretation of this dream was that Yusuf‘s brothers would submit to him.  Yaqub (AS) himself and his wife (Yusuf’s father and mother were represented as the sun and the moon) would prostrate themselves to him.  Yaqub (AS) was a Prophet.  Consequently, he was sure that Yusuf (AS) would become a Prophet, because a Prophet only submits to another Prophet.  We elaborated on this point last time.  I am relating these events in brief so that people who did not attend regularly or who are attending for the first time can follow the story with us.

Yaqub (AS) was sure that Yusuf (AS) would be a Prophet.  How old was Yusuf (AS)? He was between nine and twelve years old; he was approaching the age of twelve.  His brothers began to plot against him.  Why? Because they began to feel that he was very distinguished and felt jealous that Yusuf (AS) should be the object of their father’s affection.  It does not mean that Yaqub (AS) was differentiating between his children, may Allah (SWT) forgive us if this is what we thought. This never happened.  It is normal for any father who has a young child to feel more tenderness for him.  Let us explain this ayah quickly.  Allah (SWT) says what can be translated as, “Verily, in Yusuf and his brethren, there were ayahs (proofs, evidence, lessons, signs, revelation, etc.) for those who ask.” (TMQ, 12:7).

Who were Yusuf’s brothers? They were the sons of Yaqub (AS).  How many were they? They were ten.  Does anyone know them? Bear in mind that these ten sons produced the beginning of al-Asbat (the offspring of Yaqub (AS)).  Again, who are ِal-Asbat? They are the grandfathers of the Jews.  The offspring of the Jews descended from these ten sons.  Should we be concerned? Do you recognize the moral fiber of those ten, and the product of such fiber? As a result, this fiber is encoded in there genes, and are being inherited.  Let us analyze the characteristics of those ten sons. You will discover that they had great malice, great envy and a great feeling of oppression.  They were asking, “Why does our father prefer him?” However, the truth of the matter is that no one was preferred.  They were all his sons.  We will see that Yaqub (AS) loved them all equally.  Why did they have such feelings, then? They had a constant inner feeling of oppression.  You will discover that the thought of killing occurred to them rapidly and easily.  They said, “Kill Yusuf. So, when they took him away and they all agreed.” (TMQ, 12:15). 

They all agreed to kill him instantaneously.  You will discover how impolite they were when they said, “Really, our father is in a plain error.” (TMQ, 12:8).  They talked about their father in such a way; they said plainly, “Our father is in plain error.”  They believed that their father was insane, lost, and mentally deteriorating.  Do you see why the character of these ten sons, who would be the grandfathers of the Jews, is very important?

Allah (SWT) says what can be translated as, “Verily, in Yusuf and his brethren, there were ayahs (proofs, evidence, lessons, signs, revelation, etc.) for those who ask. When they said, “Truly, Yusuf and his brother (Binyamin - Benjamin) are dearer to our father than we, while we are a strong group. Really, our father is in a plain error.  Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that, you will be righteous folk (by intending repentance before committing the sin). One from among them said, “Kill not Yusuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers.” (TMQ, 12: 7-10). 

The kindest one said, “Do not kill Yusuf (AS).” They replied, “Then, what can we do with him?” “Throw him in the bottom of a very deep well.”  This brother may have in fact been the worst of them.  He did not want to shoulder the responsibility of killing Yusuf (AS), so he urged his brothers to throw him in a very deep well.  We spent half an hour last time explaining the word Ghaiabat (unseen matters).  This word is mentioned in the Qur’an (Surat Yusuf: 12:10) to depict the condition of the well in which Yusuf (AS) was thrown.  Ghaiabat is derived from al-Ghaib (unseen).  What does it mean? Al-Ghaib means everything invisible to the eyes.  Consequently, jinn, angels, paradise, and hellfire referred to as the unseen world. 

Allah (SWT) says what can be translated as, “Who believe in the Ghaib….” (TMQ, 2:3).  The word Ghaiba (backbiting) as well, derived from the word Ghaiabat.  Backbiting means talking wrongly about someone behind his or her back.  In addition, a grave in the Classical Arabic Language corresponds to Ghaib.  When a person is laid in a grave, they become unseen.  It was the oldest one who said, “Throw him down to Ghaiabat al-jubb.” ‘Al-jubb’ mentioned in the Qur'an (Surat Yusuf: 12:10) means ‘throw him down a very deep dark well;’ in the Arabic language, there is a difference between jubb and be’er (any normal well).  Why the choice of jubb instead of be’er? Because be’er is used when one is talking about any normal well, while jubb is only mentioned when talking about a very deep dark well that is full of serpents, and scorpions.  Unbelievable! Hence, if you wanted to talk about a very deep, treacherous, dark well that had no end, you would call it jubb in Arabic.  The brother who was against killing Yusuf (AS) said, “Do not kill him, rather, throw him down the bottom of a very deep dark well.”  He wanted to relieve his conscience so he said, "he will be picked up by some caravan of travelers.” (TMQ, 12:10). 

Whom was he fooling? Do you think that anyone would find Yusuf (AS) after throwing him down the bottom of such a well? They were in the heart of a desert.  By the way, they did not throw him in a near well lest that anyone should pick him up and Yusuf (AS) would be able to return to his home. On the contrary, they went deep into the desert and took him to a very faraway place.  Yusuf (AS) was only twelve years old then.  He would lose his way and would not be able to return.  Allah (SWT) says what can be translated as, "One from among them said, kill not Yusuf , but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers.”  (TMQ, 12:10).

There is an important lesson to learn here.  We sometimes try to deceive ourselves, when we want to commit a sin or a crime, by not doing it publicly.  However, it is really the same thing, for example, if you do not want to pray Fajr (dawn) on time, though, you feel guilty for not doing so, you would probably set the alarm clock for prayer time, but you would lower its tone, so that you would not be able to hear it.  Another example might be that a young man feels that his relationship with a girl is haram (a deed forbidden in Islam).  Consequently, he tells her that he will not call her because he feels embarrassed; instead, he asks her to call him.  Then, he says to himself, “I am polite; she is the one calling me.”

Brothers and sisters do not deceive yourselves and do not commit the sin of Yusuf's brothers.  They wanted to relieve their conscience and avoid killing him with their own hands.  Therefore, they committed an act that could have been much worse due to the suffering he would have endured.  As a result, Allah (SWT) left them on the wrong path for 40 years because they deceived themselves. You should be true to yourselves.  We took some time to talk about this matter in the past episode. When you sin, please, be your own judge; go to your room and take a paper and a pen.  Write your faults 1, 2, 3, 4, etc.  Write down for example, “I slander others.”  Write that it will be a disaster if I meet Allah (SWT) with this fault.  Write, “I am not lowering my gaze (to avoid looking at forbidden things),” write, “I am deceiving my boss and taking money illegally,” write, “I am lying about my colleague to take over his position.”  Be honest with yourself and write every vice you continuously commit.  Write everything.

Brothers and sisters, do you know that you sometimes hide your mistakes from people hoping that they may never know them? In fact, you are hiding them from yourselves so that you do not face them.  In the end, they will overtake you on the Day of Judgment.  Be your own judges, for Allah's sake.  Be careful not to commit the sin of Yusuf's brothers.  Brothers and sisters, I am not just telling you stories and tales.  While I was preparing for the lecture, I asked myself, what benefits could people get from this ayah? Then, I was surprised to come up with the same meaning mentioned in the books of Interpretation of the Qur'an.  That is to say, that the ayahs are clear; the insinuations are clear, as if Allah (SWT) wants to send us a message.

Allah (SWT) says what can be translated as, “Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin).” (TMQ, 12:9).  What is the meaning of “and after that you will be righteous folk?”

They intended to kill and repent at the same time.  Do you think Allah (SWT) would accept that? No, for 40 years, their repentance was not accepted.  Some people do the same when they say, “This is the last time I am committing this sin, O Lord, and right afterwards I will repent.”  Such as, intending to have a rendezvous with some girl and then say it will be for the last time.  Hence, if you intend to commit a sin and then repent at the same time, Allah (SWT) will make you forget repentance for 20 or 30 years.  This is exactly what happened to Yusuf's brothers.  They forgot repentance and strayed from the right path.  They could not face their father so they hid the truth from him for 40 years.  As a result, their father lived in pain and they kept sinning.  Be careful not to commit their sin.  Don’t let Satan deceive you into thinking that you may repent later; you will not repent.  Allah (SWT) says what can be translated as, “One from among them said: "kill not Yusuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers. They said, "O our father! Why do you not trust us with Yusuf though we are indeed his well-wishers?” Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him." (TMQ, 12:12). 

While on the subject, try to always pronounce the name Yusuf rather than Yusef.  Even when you are calling someone named Yusuf, you should pronounce it correctly. 

When we reached this ayah, "Send him with us tomorrow to enjoy himself and play,” we wondered what it meant.  It meant that he would be playing and eating as much as he wished. However, does the Qur'an mean the same understanding we have of the word ‘play?’

Is it suitable to mention the word ‘play’ in the Qur’an? Did Prophet Yaqub (AS) tell his sons, “It’s not polite to say that you are going to play?” Do you know what they said? Allah (SWT) mentions their words that can be translated as, “Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him” (TMQ, 12:12).  It is as if it is a picnic! Is it appropriate to mention such things in the Holy Qur'an? Folks, we must try to understand religion as a whole.

Islam embraces rest, relaxation, entertainment, sports and outings, and enjoying one's life too, as long as the person does not disobey Allah (SWT) or do anything that is against His orders.  This is proved by mentioning the word ‘play’ in the Holy Qur'an, without commenting afterwards or referring that it was a sinful act, and as Prophet Yaqub (AS) allowed them to go and take Yusuf (AS) with them.  Do you know why it was mentioned in the Holy Qur'an? Because it is something very important for youths.  Prophet Yaqub's sons were all youth who needed to ‘play’ (i.e. to relax, to be active, to enjoy themselves, and to engage-in sports, etc).

Allah (SWT) says what can be translated as, “Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him” (TMQ, 12:12). “He (Yaqub) said, “Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him.” (TMQ, 12: 13).  Notice that Prophet Yaqub (AS) mentioned the wolf in this context, because the area where they wanted to play was known to be populated by wolves.

Allah (SWT) says what can be translated as, “So, when they took him away and they all agreed to throw him down to the bottom of the well, (they did so) and We revealed to him, ‘Indeed, you shall (one day) inform them of this (their affair), when they know (you) not.’” (TMQ, 12: 15) This is where we stopped last time, when we suggested trying to imagine Prophet Yusuf (AS).  A 12-year-old child took by his elder brothers, while they were hitting and insulting him, and their hearts were full of envy and jealousy.  Can you imagine his condition when they took off his shirt, and were searching for a well deep in the desert to throw him naked? Allah (SWT) says what can be translated as, “And they brought his shirt stained with false blood.” (TMQ, 12:18).  Can you imagine how tough his affliction was? 

Were anyone of you ever subjected to such an affliction? People who cannot be patient, have they witnessed anything harder? They kept delving into the desert; until they found a deep well, where nobody could ever reach.  They were sure that even if Yusuf (AS) managed to get out of the well - which was impossible - he would not be able to get out of that far desert or find his way home. Furthermore, they did not even think of lowering him down to the bottom of the well, they plotted to dump him down deep to the very bottom.  The words “they threw him” indicate that he might have been killed when he was thrown.  Remember that at the bottom of the well, there was water, rocks, snakes and scorpions.  Can you imagine the condition of a twelve-year-old child hearing the hissing of these creatures? Can you imagine his pain and fear and how he lived for three days in the fearful, dark, damp well, without any food? How frightening could this be?

Can you see how hard this was for him? Notice that patience is the moral lesson intended here. Prophet Yusuf (AS) went through all this hardship in his life and he was a Prophet.  Thus, no matter how hard our lives are, we should be patient and we should hold on to our faith.  The adversities you experience throughout your life could not compare to Prophet Yusuf's.

Prophet Yusuf (AS) could not believe what his brothers did to him.  Thus, he kept calling for them saying, “You promised father to take care of me.”  He started realizing that they were leaving him as he heard their voices fading away.  They never answered his calls.  How hardhearted and cruel they were! How could ten brothers do this to their youngest brother?

Allah (SWT) says what can be translated as, “and they all agreed to throw him down to the bottom of the well,” (TMQ, 12:15) which clarifies that not even one of them objected to this crime.  None of them objected to hurting their brother or even thought about their father, and how this might kill him from grief.  How merciless they were! Can there be some Muslims so cruel? Unfortunately, yes.  Amongst us, there are people who are as pitiless as Prophet Yusuf's brothers. Take for example, the woman who has not contacted her nephews or nieces for years, after the death of her sister, because of a financial disagreement with them.  If she sees them on the street, she would not even recognize them! Unfortunately, there are many people among the Muslims who do not keep kinship ties, and forsaken their families for many years.  They do not even recognize their relatives.  No wonder the Muslim nation is facing many problems and hardships.  We abandoned the fundamental rules of Islam, what else should we expect?

Who is keeping the kinship ties nowadays? We are hearing all the time about people killing their parents, others yelling at their parents, and others treating them badly.  Is this how we, Muslims, are supposed to treat our parents? It is common now to find youth making fun of those who respect their parents.  After abandoning our fundamentals and violating Islamic commandments, we have become subjugated.  However, we are still wondering why our societies are becoming week and fragile.

Allah (SWT) is never unjust to us.  Allah (SWT) says what can be translated as, “We wronged them not, but they were the Zalimun (polytheists, wrong-doers).” (TMQ, 43:76). “This is because of that (evil) which your hands have sent before you.  And certainly, Allah is never unjust to (His) slaves.” (TMQ, 3:182).

Now, back to the story.  What I will tell you now is not from the Qur'an or the Sunnah (recorded sayings of Prophet Muhammad (SAWS)[4]).  It is from the books of al-Athar (Tradition).  Prophet Yusuf (AS) started calling on his brothers, saying, “O brothers! If you had decided to leave me here, then listen to my will before you leave.  When you gather, remember my loneliness; when you eat, remember my hunger; when you drink, remember my thirst; when you see a stranger, remember that I am a stranger here.”  He kept calling them hoping that his words would soften their hearts and they would come back and save him.  This never happened, as their hearts were so hard.  Allah (SWT) then inspired Yusuf (AS) to calm himself down because Allah (SWT) was the one protecting him. Allah (SWT) says what can be translated as, “and We revealed to him, ‘Indeed, you shall (one day) inform them of this their affair, when they know (you) not.’” (TMQ, 12: 15).

Brothers and sisters, when you face any hardship, calm yourself down and try to get closer to Allah (SWT). You will find that Allah (SWT) is helping you out of your problem and bringing relief to your heart.  Thus, Allah (SWT) inspired Yusuf (AS), “Let them go and stop calling them; occupy yourself with dhikr (includes reciting Qur’an, supplication, praising Allah (SWT)); remember me, I am the only one you can depend on.” Thus, Yusuf (AS) started calling on Allah (SWT), Exalted and Glorified be He, and calling Him with this supplication, “O Allah (SWT)! You are the companion of every lonely person; you are the friend of every stranger; O You are the Hearer of secret talk! O You are the savior from calamities!” In fact, I would like to dedicate those words to the simple mother who lost her child, the worn out father running after his living and raising his children, to the person who lost his/her job, to the sick and to all those who are suffering.  I like to remind them all to learn from Yusuf (AS), and to return to Allah (SWT).  Allah (SWT) says what can be translated as, “and We revealed to him, “Indeed, you shall (one day) inform them of this (their affair), when they know (you) not.” (TMQ, 12: 15).  We have to note a very strange point here. Yusuf's grandfather is Ibrahim (AS), who was tested by being thrown into the fire; his grandson (Yusuf (AS)) was tested by being thrown in water.  It is as if Allah (SWT), be He Exalted and Glorified, wants us to learn a very important meaning, that He tests whoever He wants with whatever means He wants.  Allah (SWT) may test a father and a son with two opposite means! Nevertheless, both are patient and are connected to Allah (SWT).  Paradoxes of fate let you recognize that everything depends on Allah's will.

Now let us move to the next ayah.  Allah (SWT) says what can be translated as, “And they came to their father in the early part of the night weeping.” (TMQ, 12:16).  The core of this ayah focuses on a psychological significance.  Actually, psychologists need to take note from this ayah. The ayah mentions that they went to their father at night.  What is the importance of mentioning the timing ‘night?’ Does this make a difference? The Holy Qur'an does not mention any thing insignificant.  They chose to go to their father at night to avoid eye contact with him.  They knew their eyes would disclose everything, and their father would find out that they were lying.  Hence, they had to wait until night, so that their eyes would not meet his eyes! According to psychology, facial expressions and eye looks disclose the truth, no matter how skillfully he/she might be lying. This is how Allah (SWT) created us; it is part of our Fitrah (innate nature).

Although they committed a horrible crime, i.e. murder, they had no courage to face their father at noon.  What can we benefit from this? We can figure out the pure Fitrah of some of the youths who think that when they lie they are naive, because their faces always tell the truth.  They are not naive; in fact, they have pure intact Fitrah.  A girl who could lie to her parents for two whole years, and is secretly involved in orfi marriage (customary and unregistered marriage), while her face or eyes never revealed the truth, has a defective Fitrah.  Hence, every person can assess himself/herself. Those who are good at lying are the ones who should worry.  They could be worse than Prophet Yusuf’s brothers who still could not lie with their eyes or faces.  However, why couldn't they? Because their Fitrah still had some of its purity.

Allah (SWT) says what can be translated as, “And they came to their father in the early part of the night weeping.” (TMQ,12:16) Weeping? Weren't they supposed to be feigning weeping? Why didn't the Holy Qur'an mention this? Were they really feeling sorry? Why were they really crying? They believed their own lie until they started to pity Yusuf (AS).  It was dark at night, their faces and eyes were not clear.  They started reacting emotionally to what they made up in the first place. They told their father that the wolf ate Yusuf (AS) and started crying, saying that they were sorry for what had happened to him.

This reminds me of something very significant: a man called Ala'mash, one of the Tabi`een (second generation of Muslims after the Prophet’s) was visiting a well-known Islamic judge called Shoraih. A woman came to the judge to complain of another woman, and she kept crying while she was talking to him.  Shoraih started interrogating her while she was crying, without realizing her tears. Ala'mash then stopped him saying, “Stop questioning her, can’t you see her tears?” Shoraih replied saying, “No, I swear by Allah (SWT)! Yusuf's brothers went home crying after throwing him in the well, and they were liars.  Thus, do not judge people with anything other than justice.”  There is a very important message in this story: never judge people by their tears; judge only by facts and reality.  We see many parents who do not blame their children or punish them for their mistakes, just because those children start crying.  In the end, such children grow up to be spoiled or corrupted teenagers and adults.  Surat Yusuf teaches us all a very important life lesson.

Allah (SWT) says what can be translated as, “They said: “O our father! We went racing with one another, and left Yusuf by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth.” (TMQ, 12:17).  This ayah transfers us to the issue of practicing sport.  Throughout the Qur’an, you can extract a great deal of treasures.  The word ‘racing’ in Arabic does not only mean running, rather, it includes all kinds of competitions: riding horses, throwing arrows, playing football, etc.  I do not mean, “Let’s play all day long.”  I just want to clarify in this context that Islam embraces self entertainment and practicing sports.  Do not look at Islam from a narrow viewpoint.  Islam does not mean that we should stay in the mosque all day long, praying without doing anything else in life.  This is not right.  We need to succeed in all fields of life, even sports.  We do not need youth who have no skills in anything.  You have to gain a skill, learn a language.  Try to be a good Muslim.  Try to learn the Qur'an.  Thus, we can prove the word ‘racing’ and apply it.  Prophet Yaqub (AS) did not object to it when his sons said it.

The brothers told their father that the wolf ate Prophet Yusuf (AS), because they knew he would believe this story, as he already feared that would happen.

“We were going to have a race, father, and we told Yusuf (AS) to wait by our clothes, but just as you feared, the wolf ate him.” They said so to sound plausible.  Imagine what they said after that, “but you will never believe us even when we speak the truth” (TMQ, 12:16).  Notice their use of the word ‘even;’ what do you think? Are they speaking the truth or lying? Of course, they are lying; they are confessing that ‘even when telling the truth, you would not believe us.’  Do you know the saying, ‘A guilty conscience needs no accuser?’  The one who knows himself to be guilty is about to say, “I am the one who has done it.”  That is how they have unconsciously exposed themselves, as if Allah (SWT) wants to tell you that however skilled you are when you lie, you will definitely fail.  Notice how the whole ayah describes how their lie was perfectly woven.  However, the final part of the ayah shows you that they were exposed, “but you will never believe us even when we speak the truth.” 

Another part of the ayah reveals their impoliteness with their father when they imply that he always doubts their doings.  Imagine that someone speaks that way with his father; I know that some boys and girls do so.  They say to their parents, “You always think that we will do something wrong!” This is because they are indeed going to do something wrong and their parents have a better understanding of their manners.  However, they keep putting pressure on their parents, in order to stop them from asking, “Where are you going?” or “Where were you?” They just keep repeating these sentences.  First, be honest with your parents, and then question them.  Your actions are what led them to believe that you are lying to them and deceiving them. Allah (SWT) says what can be translated as, "They said, “O our father! We went racing with one another, and left Yusuf by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth” (TMQ, 12:17).

Ayah number 18 which can be translated as, “And they brought his shirt stained with false blood,” (TMQ, 12:18) reveals a very important meaning for us.  First, they “brought his shirt stained,” this is their second mistake; they brought the shirt to their father stained but not torn! Not only are they unskillful liars, but also losers! They took Yusuf's shirt from him without tearing it; slew a goat, and stained the shirt with its blood.  Afterwards, they went to their father weeping, “Father, behold this evidence.”  Nevertheless, Yaqub (AS) examined the shirt and said, “How kind is that wolf who ate my son without touching his shirt!” Yaqub (AS) figured out their trick, did he not? Notice how clever a true believer should be; a believer must be quick-witted not naïve.  A true believer is not like what many may think.  I say so because I know that some young men are afraid of becoming religious because they think that a religious person is someone to laugh at because of his humbleness, someone you can mock by saying, “Hey, old man!” or “Hey, you, religious brother!” just because he is religious.  However, they cannot think that a true religious person is quick-witted, successful, humorous, clever, or successful at his work.  A true believer knows how things are going, he is not a person you can deceive or mock.  This is the true believer.

Therefore, the minute he saw the shirt, he knew they were lying, and said something, which covertly implies scorn, “How kind is that wolf who ate my son without touching his shirt!” He wanted to tell them, “You are lying.”  However, why do you think he did not say that in a direct way? I mean, why didn't he accuse them of lying blatantly? This is because Yaqub (AS) is an educator.  Had he directly confronted them with their lie, he would have broken many important things inside them and would have inflamed their hatred towards their brother, right? Therefore, he did not want to throw this word at them but he kept implying it. 

Here is a piece of advice I want to give to all mothers and fathers; to the mother who teases her son with a sin he has committed, whenever he behaves in a way that she dislikes, saying, “Do you remember when you did so and so?” She is destroying her son from within.  If she really were an educator, she would have overlooked his lie and given him a hint about it, just like Yaqub (AS) did. In fact, I want you to examine how Islam tackles important issues like raising one's children; see how we infer new meanings with every reading of the Qur'an? Yaqub (AS) does not want to destroy his sons; he does not want to insult them by saying that they are lying, because he does not want them to defy him by blatantly confessing their sin and saying, “Ok, yes, we are lying, and what are you going to do about it?” He does not want them to go that far.  Do not ever pressure your children by exposing their lie.  Except in extreme cases, when your son insists on lying, this method would not work.  Nevertheless, you must learn how to treat your children, so, in the end you must pretend that you have not noticed and use hints.  That is what we learn from Yaqub (AS). 

Notice the phrase, “false blood,”[5] “And they brought his shirt stained with false blood” (TMQ, 12: 17).  What does that mean? Is there truthful blood and lying blood? No.  Then why was the phrase, ‘false blood’ used? Because lying is so rotten, that it spreads and smears everything, until the blood itself is about to say, “I am a lie, I am not the truth, I am fake.”

Brothers and sisters beware of lying! This is the lesson we want to learn today.  Stay away form lying; do not build your life around a pack of lies. How many times have you lied this past week? Try to remember, how many? The Prophet (SAWS) says, “The person who keeps telling lies and endeavors to tell a lie.” Do you know what is meant by ‘endeavors?’ It means that such a man would think how to perfect his lie, like some people who master lying and are pleased when they fool others.  The Prophet (SAWS) meant those people when he said, “The person who keeps telling lies and endeavors to tell a lie is recorded as a liar with Allah (SWT).”[6]  You are proceeding on the path described in this Hadith.  Therefore, when you are called upon to stand before Allah (SWT) on the Day of Judgment, you will be surprised when the angels call you a liar.  Would you like to be a liar when you meet Allah (SWT)? Brother and sisters, can you tell me how many times you have lied this week? Ask yourselves, have I lied this week or not? Do not say, “I lied small and trivial lies!”

You must know that the vicious manner of lying leads to other sins.  Therefore, if you stop lying, you will consequently stop other sins.  Take for example, if a fourteen-year-old boy smokes cigarettes behinds his father's back, his father might beat him up if he finds out.  What do you think the boy would say if his father asks him whether he smokes? If the boy is honest, he must give up smoking right away.  Another man is betraying his wife; consequently, he will start to lie.  See how lying can spread into everything! Any disaster must start with a lie, or be covered by one.  Therefore, this man does not have many options; he must choose, either to destroy his marriage, and stop this malicious affair, or to be a liar.  I want to address all the people who build up their sins upon lies, after what you have heard today, what do you intend to do? Are you going to continue being liars? Are you going to keep your relation with your parents suspended because of a lie? Are you going to continue to lie?

My real fear, my brothers and sisters, is that what I say becomes mere words that come and go.  I beg you; do not let all the efforts done in this work go in vain.  You came all the way and sat in the hot weather just to listen to these words.  Muslims are weary of listeners; we have had enough.  The condition of Islam is deteriorating day after day, because Muslims are good listeners but to no avail. Mosques are crowded with people, but when it comes to tangible actions, you find nothing or very little.  To all the brothers and sisters who came here, we have to move on; we have to insist on doing something.  I do not say you have to change everything you have learnt here, but believe me, if you only change one thing at a time, it will be enough.  Let us unite on a promise now, if any of us is building their life around a lie, or persisting in doing a sin and forgetting about it by lying, let them repent from lying today.  You will see they will have to give it up eventually, when they see that their life is being shattered.  Let us all pray to Allah (SWT) to bless us all with truthfulness.

“And they brought his shirt stained with false blood.” (TMQ, 12: 18). I swear! This word really hurts me.  Imagine that the blood says, “I am a liar.”  See the marvelous Qur'anic expression! “And they brought his shirt stained with false blood. He said, "Nay, but your own selves have made up a tale. So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert” (TMQ, 12: 18).  Notice the distance between “they brought his shirt stained with false blood” and “Nay, but your own selves have made up a tale.”  In between the two, they must have related their story to which Yaqub (AS) gave this reply. There is no doubt that Yaqub's tears started to fall, he was in deep pain, and of course, he started to yell at them demanding an explanation for what has happened.

Paradoxically, we cannot find in the Qur'an any reference to this long conversation. This is the beauty of the Qur'an; it gives you space to imagine how things have proceeded, for example, “throw him down to the bottom of a well.” (TMQ, 12: 10).  Has anyone told you what happened inside the bottom of the well? No, but the phrase ‘the bottom of a well’ frees your imagination and makes your mind think of what might have happened.  As if the beauty of Qur'an lies in giving the spectator a chance to imagine and interpret things, watch them come true, and know how smart he is.  Narrative scholars confirm that this type of narration is what makes the best kind of drama for a movie or a television series.  Imagine that this is exactly what the Qur'an does with you; it tells you about the incident with emphases on beneficial details, so that you think and try to guess how things went on.  Therefore, Yaqub (AS) keeps on asking them about what has happened, and finally, he says, “Nay, but your own selves have made up a tale.  So (for me) patience is most fitting” (TMQ, 12: 18).

Let me ask you, do you think that it is reasonable that Yaqub (AS) would let the matter end this easily? Put yourself in his shoes, and imagine that this matter has happened to your son; would you respond, ‘patience is most fitting’ and say no more? Of course, not, you would turn things upside-down; you would set off to search for him yourself.  Then, why did not Yaqub (AS) do so? What is the problem? Note that there is a very crucial meaning here, Yaqub (AS) is not only a father, but he is also a Prophet and an educator.  Therefore, firstly, does he know whether Yusuf (AS) is alive or dead? He knows that he is alive.  How? He knew from the ro'ya (visions and dreams of Prophets and true believers that come true).  It is already settled; Yusuf (AS) will become a Prophet, so Yusuf (AS) must be alive.  Even without the stained shirt, or without their saying that he is dead, he knew that they were lying because he had seen it in the vision.  All right, so he knows that Yusuf (AS) is alive, why does not he search for him? He feared for Yusuf's life, because he thought that if his brothers were hiding him, they might do something worse.  They are not capable of killing him, because of the vision, but they can hurt him.  Therefore, he feared that if he started to insist on acting, while they were still full of hate and fury, he might cause his son even more pain.

In fact, some parents may irrationally act out of impulses of emotions, but notice how calm Yaqub (AS) was and how he used his mind.  Notice also how the Qur'an broadens your mind.  Think about it: if I go to search for him, and they get the feeling that I am attached to him, to the extent of looking for him everywhere, their defiance may increase.  Why can't I go straight and accuse them of lying? We said before that this option is not valid, because he did not want to break them by declaring that they are liars.  Why didn't he take revenge? This is also not possible, because their crime was a heavy blow to him, nothing compares to what they have done.  He cannot throw them out, or beat them.  In addition, Yaqub (AS) did not want to lose all his twelve sons, do you get the picture? Because by expelling them, first, he would send them to wander and thus destroy them. Second, he would lose any hope of regaining Yusuf (AS).  He was not weak, never.  He was only being realistic.  He knew that his ten sons were strong, and that they were doing all the work, while he was helpless and old.  Can you imagine how hard it must have been? Do you see how he ended up, as he grew old?

To the young: have mercy on your parents, and do not be like Yaqub's ten sons.  I swear I have been trying for a long time to express this meaning.  Yaqub (AS) is not weak.  He just does not know what to do.  Many mothers come to me frustrated and crying because their sons have begun drinking or taking drugs.  Such a mother feels weak and does not know what do to help her child.  To you, brother and sister, who have turned your mother into a weak person, remember that twenty years from now, you will shed the same tears because your children will do the same thing to you and you will be shattered from within.  Yaqub (AS) is neither weak nor negative.  The matter was out of his hands, because if he did anything, it would only worsen things more.  If he takes revenge on his sons by expelling them, he would lose all twelve of them.  If he confronts them with their lies, he would only break them, and would not benefit the least from doing so.  Moreover, if he goes to look for Yusuf (AS), it would only provoke their rage and they could hurt him even more.  Therefore, he decided to do what was in his power, and what was that? “So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert.”  I urge you with your love for Allah (SWT); have mercy on your parents.  The girl who has a boyfriend behind her father's back, or against his will: have mercy on your father.  The young man who drinks and fails every year in his exams, and his parents are very shattered, or the one who thinks that he has become stronger than his mother and father, and whose parents are incapable of controlling fearing that he might beat them or insult them.  Have mercy on your parents.  Imagine the aching heart of such a father.

Go and kiss the hands of your parents.  Make up with them today, please them and pat them, so that your children take care of you after you age.  As time passes by, harshness increases.  If you treat your parents harshly now, you will encounter in the future those who will mistreat you and make you shed tears of blood for the tears you make your parents shed now.  Those who treat their parents in this way should go now and kiss their heads.  I swear, when you kiss their hands you will feel the sweetness of Iman (faith) in your heart.  You will feel a new sweetness, as if you have been praying for ten years.  Please your parents, people, please your parents.  Do not put your parents in the situation of Yaqub (AS).

Allah (SWT) says what can be translated as, “So (for me) patience is most fitting” (TMQ, 12:18). Contemplate these words, “patience is most fitting.” Is there a fitting patience?  Earlier in this same ayah, Allah (SWT) said what can be translated as, “false blood,” (TMQ, 12:18), but now He says “most fitting patience.”  Is there a befitting and a non-befitting patience? What is a fitting patience? Yaqub (AS) will not just be patient.  Can you imagine how difficult the situation of Yaqub (AS) was? Note that I am telling the story and analyzing the characters for you.  I want you to go deep into these characters.  Why did Yaqub (AS) talk about the “most fitting patience” then? It was as if he wanted his children to bear in mind how they treated Yusuf (AS).  Nevertheless, show them that he would neither yell at their faces nor treat them badly nor wear a long face.  Instead, he wanted them to know that he would treat them with mercy.  Imagine the meaning of “most fitting patience;” patience without boredom, without complaint, without despair of Allah's mercy.  Can you, the afflicted person, be patient like Yaqub (AS)? Can you, the bereaved mother, have a “most fitting patience?” The story of Yaqub (AS) is for those who are enduring affliction.  That is why scholars say, “Allah (SWT) alleviates any distressed who reads Surat Yusuf.”  Who has a calamity like Yaqub's and Yusuf's?

Note that we have made a shift to Yaqub (AS), and that at this time Yusuf (AS) was still in the well. Imagine Yaqub's situation.  He was living amidst all these events, while Yusuf (AS) was still in the darkness of the well, where he had been for three days, in the middle of serpents and scorpions, naked, and calling for his departing brothers saying, “Give me back my shirt to shroud myself with if I die, or to protect myself with if I live.” Can you imagine Yusuf's and Yaqub's situation? Be patient.  What you undergo are minor afflictions.  Who is dearer to Allah (SWT)? Is it you or Yaqub (AS)? Nevertheless, he was afflicted more than you were, so why do you say that Allah (SWT) is certainly angry with you when an affliction befalls you? Was Allah (SWT) angry with Yaqub (AS) and Yusuf (AS)? 

When Allah (SWT) afflicts you with a calamity, this does not mean that He hates you.  On the contrary, Allah (SWT) may afflict you because He loves you.  How can this be? If you commit a sin and die, you will go to hellfire.  However, Allah (SWT) loves you.  He does not want you to go to hellfire.  Therefore, He gives you the opportunity to withstand a few hard days in the worldly life in order to go to heaven.  Which would be better: the hardships of the worldly life or those of the hereafter? Allah (SWT) may afflict you in order to spare you from abashment on the Day of Judgment.  He knows that you will enter heaven, but because you still have sins, you will be abashed when Allah (SWT) calls you on the Day of Judgment saying, “Ya ‘abdi (my slave), did you think little of meeting Me?” You will surely go to heaven, but Allah (SWT) does not even want you to look abashed on that day.  Allah (SWT) wants you to raise your head up high and say, “O Allah (SWT), I committed sins, yet this particular calamity purified me.” 

Allah (SWT) may also afflict you because He does not want you to go only to heaven, but to Jannat al-Firdaws (the seventh and loftiest paradise).  Nevertheless, if your good deeds are few, you will never be able to reach Jannat al-Firdaws even if you were to worship Him for sixty years.  That is why Allah (SWT) wants to purify your heart, and He gives you the opportunity to enter Jannat al-Firdaws.  To achieve that, He will afflict you, but you have to be patient.  Sometimes, Allah (SWT) may afflict a father or mother by the death of their children.  However, we keep wondering: how can Allah (SWT) afflict them and love them at the same time? The reason is that when the son dies, the mother will do good deeds on his behalf as long as she lives.  On the other hand, had he stayed alive, he would not have done all these good deeds, and therefore, his deeds would not have been enough to grant him forgiveness and access to Jannat al-Firdaws.  Moreover, the good deeds of the mother, who strongly worshipped Allah (SWT) on behalf of her son, will make her reach an extraordinarily high level of worship.  Therefore, she will enter Jannat al-Firdaws along with her children and husband.  Thus, Allah (SWT) is pleased with this family.  That is why He does not want them to enter the bottom of heaven, but he wants them to be in Jannat al-Firdaws.

Have patience in calamities.  Sometimes Allah (SWT) afflicts you to ask, “Is it not time for you to get rid of your arrogance and subject yourself to me? How long will you be that proud and arrogant? Feel that you are `abd (slave) to Allah (SWT).  Feel the power of worship.  Don’t you want to feel this?” All right, then Allah (SWT) will make you suffer.  That is the reason why you should never ever say that you would not make dua'a (supplication) to Allah (SWT) when a calamity befalls you.  Never wonder whether it is reasonable to make dua'a while afflicted.  Allah (SWT) afflicts you to have you make dua'a.  When some students have exams, they decide not to start making their prayers at that point, in fear that they would be taken to be hypocrites.  Allah (SWT) sends you such opportunities to worship Him.  It is a shame to disobey Allah (SWT) after that; although, you return to Allah (SWT) when you face a problem.  That was my comment on “most fitting patience.”

Afterwards, Allah (SWT) says what can be translated as, “And it is Allah (Alone) Whose help can be sought,” (TMQ, 12:18), to stress the fact that one would never be able to have patience without seeking help from Allah (SWT).  In other words, there is neither worship nor patience without His help.  Without Allah (SWT), we are nothing.  Even patience without Allah (SWT) is nothing.  Let me ask you a question.  Which do you think is better, to be patient for the sake of Allah (SWT) or to be patient by the help of Allah (SWT)? To be patient by the help of Allah (SWT) means that it is “Allah (Alone) Whose help can be sought.” Which is higher in position? A scholar once said a very nice thing, “No one can be patient for the sake of Allah (SWT), unless one seeks help from Him.” In other words, you cannot be patient for the sake of Allah (SWT) without seeking help from Him Alone.

We can seek refuge in no one except Allah (SWT).  Look at this gathering in which we sit now.  I swear by Allah (SWT), today’s gathering may be more precious than the whole week, as angels always assemble in such gatherings, and Allah (SWT) says, “I hold you witnesses, my angels, that I forgave them all.”  Above the head of every one of us sitting here, there is an angel saying, “May Allah forgive him/her, may Allah have mercy on him/her.”  This is according to the following Hadith narrated by Abu-Huraira, Allah's Apostle said, “The angels keep on asking Allah's forgiveness for anyone of you, as long as he is at his Mu’salla (praying place) and he does not make Hadath (break wind).  They say, 'O Allah! Forgive him, O Allah! Be Merciful to him.’”[7]

Can you imagine? I swear by Allah (SWT), who is the only One that has the right to be worshipped, that there is, above the head of each one of us in this gathering, an angel saying, “May Allah (SWT) forgive him/her, may Allah (SWT) have mercy on him/her.”  Do you believe it? Do you testify and have faith in Allah (SWT)? Do we have anyone to seek refuge in except Allah (SWT)? The help of Allah (SWT) Alone can be sought in this worldly life until we pass away.  “Allah Alone Whose help can be sought.”  What a beautiful sentence! Then, Allah (SWT) says what can be translated as, “And it is Allah alone Whose help can be sought against that (lie) which you describe,” (TMQ, 12:18), this clearly shows that Allah (SWT) knows that they are liars.

By the way, since we are discussing the meaning of “most fitting patience”, it is said in al-Athar (tradition) that Jibril (AS) (Gabriel) went to Yaqub (AS) after his eyebrows had fallen down and he had lost sight, and asked him why he had reached such a state.  Yaqub (AS) answered, “This is the effect of time and of the numerous sorrows.” Then, Allah (SWT) asked Yaqub (AS) though revelation, “Do you complain about Me to someone else other than Me?” Yaqub (AS) replied, “I have sinned, so forgive me Allah (SWT).”  He said, “I am wrong,” because he complained just once, while we wonder, all day long, why does Allah (SWT) do such and such to us, and what have we done to deserve that? Imagine, throughout the whole forty years, Yaqub (AS) complained just once by saying that what had caused him to suffer was ‘time and the numerous sorrows.’

Yaqub (AS) suffered for forty years! During those forty years, his son was lost! Who has calamities that are more painful? Be patient.  Note that so far we have learnt two lessons out of four: to be patient, and not to lie.  The third is, “It is Allah Alone Whose help can be sought.”

Let us go back to the well.  In the next ayah one feels that the scenes are moving from one place to another.  “And there came a caravan of travelers and they sent their water-drawer, and he let down his bucket (into the well).” (TMQ, 12:19).  Yusuf (AS) was in the well at that moment, and a caravan of travelers was going from al-Shaam (a region roughly comprising Syria, Lebanon, Palestine and Jordan) to Egypt.  The question now is, what made them cross the furthest desert? The reason is that they had lost their way.  Who made them lose their way? It is Allah (SWT).  There are things that happen in your life and which you regard as evil.  However, by such incidents, Allah (SWT) may aim the mercy of another human being, while you do not know.  Glory be to Allah (SWT).  Allah (SWT) may make someone commit a mistake in order to save someone else.

There is a story that someone I trust told me.  It is the story of a father who traveled leaving behind his wife, a young child and an infant.  The infant had a very grave fever and was about to die.  The mother had no money left, except fifty piaster (Egyptian pence).  Therefore, she thought she would certainly lose her son, as no doctor would accept to examine him for fifty piaster! At 2.00a.m., there was someone knocking at the door.  She wondered who could be knocking at that late hour, while her husband was away.  She opened the door and found someone saying, “I am the doctor, where is the patient?” She was stunned and took him to examine the infant.  He gave her the medicine and reassured her that the infant would be fine in the morning.  While he was leaving, the mother was still amazed, so she asked him for the reason that made him come to her house. “Is this not apartment number 26?” he asked.  She replied that it was apartment number 25! Glory be to Allah (SWT) who made someone ill in the apartment next door to atone for his sins, while he must have been wondering, “Why did you make me ill Allah (SWT)?” Well, it was to have mercy on someone next-door.  Glory be to Allah (SWT) who made the doctor's hand miss the correct door and knock on the next one.  In whose hand is the command? Who is the Owner of this universe?

“And there came a caravan of travelers and they sent their water-drawer.” (TMQ, 12:19).  The water-drawer is the person whose job it is to draw water out of the well.  They stayed away and sent him to draw water out of that distant well.  A great thing was there in that well. The water-drawer “let down his bucket (into the well)” (TMQ, 12:19).  He kept lowering his bucket.  Look how the Qur’an describes the scene.  We almost imagine them with accompanying music.  Do you see how emotive the Qur’an is?

While he was lowering the bucket, he suddenly felt that something heavy had clung to the bucket, so he started pulling it up.  He found the most beautiful boy that man has ever seen.  He said, “What good news!” (TMQ, 12:19). He said, “What good news!” not “O, my good news.”  What is the difference? “What good news” means that he was so happy that he seemed to call happiness itself. Look at how splendid the Qur'anic vocabulary is! The Qur'an wants to illustrate how happy he was.

The Qur'an is full of treasures.  In twenty years from now, we might have someone in this same place telling the same story, but pointing to completely new meanings.  The Qur'an renews itself. The more you cite it, the more meanings you find.  There is a dua'a that I love to say, which is, “May Allah (SWT) make the Qur'an our companion in life and our enchantment in the grave.” To me, the Qur’an is ‘a companion’ in the sense that the more we read it, the more it reveals its secrets and astonishes us.  Look at how happy the attendants of this gathering are.  Imagine the pleasure you will get when you sit with the Qur'an and know its secrets! Glory be to Allah (SWT) who grants success to whomever and however He pleases.

He said, “What good news! Here is a boy.”  A boy, so how old was he? He was between the ages of twelve and fourteen.  The Qur'an implies how old he was because boyhood does not exceed fourteen years.  Nevertheless, he was most likely twelve years old, as the Qur’an relates, “So they hid him as merchandise (a slave).” (TMQ, 12:19). Who hid him? Was it the water-drawer or the caravan travelers?

AmrKhaled.net © جميع حقوق النشر محفوظة
This Article may be published and duplicated freely for private purposes, as long as the original source is mentioned. For all other purposes you need to obtain the prior written approval of the website administration. For info: dar_altarjama@amrkhaled.net