Yusuf (AS) – 7A

I seek refuge with Allah the All-Hearing, the All-Knowing from the cursed Satan.  In the name of Allah (SWT), the Most Compassionate, the Most Merciful.  Praise be to Allah (SWT), the Cherisher and Sustainer of the worlds and peace and blessings be upon our master, the most noble Prophet Muhammad (SAWS[1]).  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 the rightly-guided; but he whom He sends astray, for him you will find no guiding advocate.” (TMQ, 18:17)[2].   May Allah (SWT) accept the steps we're taking to become closer to Him, and may He add them to the weight of our balance of good deeds.  May Allah (SWT) always bring us together so that we obey Him and do what pleases Him.

We had stopped our lectures for two weeks because of Hajj (pilgrimage).  May Allah (SWT) accept it from us and grant it to you all Inshaa Allah (Allah (SWT) willing).  By Allah (SWT), my brothers and sisters, Hajj is for those who have Niyyah (intention).  It is for those who have the intention in their hearts to go and perform Hajj.  About three weeks before Hajj, I gave a seminar entitled ‘Hajj.’  I do not know if any of you attended it.  However, at the end of that seminar I said that may be some of those who heard this lecture would be longing to Hajj and therefore would have the intention to perform it.  I said that perhaps then Allah (SWT) would grant you a chance to perform Hajj even if there were only a few days left.  During Hajj, I met some people who told me that after listening to the seminar I had given, they had a firm intention to perform Hajj, and started to make the necessary preparations.  They said they felt that Allah (SWT) facilitated the whole process because of their sincere intention.

Actually, I do believe that Hajj is closely bound to intention - sincere intention made from the depth of your heart.  If you sincerely intend to perform Hajj then Allah (SWT) will most definitely grant your wish.  Therefore, pray to Allah (SWT) to bless you with a Hajj or an Umrah (minor Hajj) soon.  It is not hard for Allah (SWT) to grant you, simple and poor, a journey to Hajj Inshaa Allah.  Therefore, pray to Allah (SWT) with all the certainty that He will grant you, from among His servants, one of the most beautiful methods of worship that you can ever experience, in your early life.

There is a common misconception that Hajj and Umrah are for old people.  No, by Allah (SWT)!  When Hajj and Umrah are performed at a young age, they simply mean life-long righteousness.  They make you determined to obey Allah (SWT), and keep you going for years to come.  They restrain you from making sins that you would not imagine you can keep away from at such young age.  Therefore, have the intention and Allah (SWT) will facilitate Hajj for you.

We are still discussing Surat (chapter) Yusuf.  We had stopped at ayah (verse) 49, but I would first like to quickly go through some of the things we said last time for those of you who were not with us, and for those who were present as well.  It won't be very quick really; what I'll do is this: I'll repeat the last part we had stopped at, starting from ayah 43.  All the ayahs following are about the same topic.  That is why I thought that it just won't be right if someone listened to the topic from the middle.  The lessons included in this last part are of great importance and effect.  Therefore, repeating it is of twofold benefit.  Those of you who were here last time will have the benefit of reinforcing the meanings we pointed out last time, which I believe were very useful to all of us; and those who were not here will have the chance to grasp the story as a whole and benefit from the very same meanings we are talking about.  Thus we will start from ayah 43 and finish at ayah 58, Inshaa Allah.  Consequently we will have two or three more sessions left until we finish the whole Surah.  Do you realize that we have met five or six times by now to discuss Surat Yusuf?

Please everybody, I have a request from those who attend, try to memorize Surat Yusuf.  I do not claim that I give these lectures from my own head, or that I have a certain special gift.  What I really do is read the interpretations of the Holy Qur’an by Sheikh al-Sha'rawy and that of the other Scholars of Qur’anic exegesis.  Then I come out with the concepts I deliver to you.  Thus, I am not coming up with any new ideas or meanings, and I am certainly not doing anything extraordinary.  What I am doing is really very simple; I read a little bit more than you do and then tell you what I read.  We are carefully explaining each ayah in Surat Yusuf.  It is a great waste if you do not seize this chance and memorize this Surah!  We recite ayahs from Surat Yusuf every time during the Maghreb (sunset) and Ishaa (evening) prayers, then we repeat and clarify each ayah.  Furthermore, we take only seven or eight ayahs at a time.  Therefore, please everyone should memorize this Surah.  You can listen again to the previous lectures so that you would be able to learn the Surah by heart.  Then, when you do learn it by heart, you will find yourself enjoying reciting it in the prayers because you understand what each part of the Surah means.  

Let us begin with the story starting at ayah 43.  The ayah is about the king's vision.  Let us read the ayah first and then explain the vision.  Allah (SWT) says what can be translated as,  “And the king said, “Surely I (do) see (in a dream) seven plump cows which seven lean ones were eating, and seven green ears (of grain) and (seven) others dry. O you chiefs, pronounce about my vision in case you can explicate vision (s).”  (TMQ, 12:43).

The king saw seven fat cows, seven full and plump cows.  Then suddenly, they were eaten by seven very thin cows.  It would have been more logic if the seven fat cows had eaten the thin ones, right?  However, the king first said, "Surely I (do) see (in a dream) seven plump cows …" then he said, “which seven lean ones were eating.”  Therefore, the fat cows were in the fore part, and then the thin ones left no trace of them.

The next part of the vision is “seven green ears (of grain).”  The king then saw seven ears full of grain and wheat Mashaa Allah.  However, then came “(seven) others dry” that spiraled around the seven green ears of grain and finished them off.  What a strange vision indeed!  The king then said “O you chiefs, pronounce about my vision.”

It is obvious that at that time, dream interpretations were very common.  Do you see how many visions we have passed by until now?  There are many indeed.  There is the vision of Prophet Yaqub (AS) (Jacob), then Prophet Yusuf’s (AS) (Joseph) at the beginning, then this vision referred to just now and also the visions of the two prisoners.  Therefore, at that time in Egypt, dream interpretations seemed to be of great interest among people.  It was so important that the king might gather his entourage and never allow them to leave until they give him an interpretation for his vision.

His entourage said what can be translated as, "Jumbled dreams. And in no way are we knowledgeable about the interpretation of dreams.”  (TMQ, 12:44).

When the king asked his question, his entourage knew they had to give an answer, so they said, "Jumbled dreams.”  However, they were afraid they might be mistaken; they were not sure if that was a nightmare or a vision.  Thus, after saying it was a nightmare, they frankly said, "And in no way are we knowledgeable about the interpretation of dreams.”  (TMQ, 12:44).

Moving on, Allah (SWT) says what can be translated as, "And the one who (was) delivered of the two said and recollected after some time, “I will (myself) fully inform you of its interpretation. So send me forth." (TMQ, 12:45).  The Arabic term used in this ayah “Edakara” means he thought deeply and remembered with great difficulty.  That man is the prisoner whose dream the Prophet Yusuf (AS) had interpreted earlier.  Would you believe it?  He had forgotten Prophet Yusuf (AS)!  Everyone seemed to have forgotten you, Prophet Yusuf (AS)!  However, at last he remembered him!

Allah (SWT) says what can be translated as, “Y‍usuf, O you (man) constantly sincere, pronounce to us regarding seven plump cows which seven lean ones were eating, and seven green ears (of grain) and (seven) others dry, that possibly I would return to (all) people that possibly they would know." (TMQ, 12:46).  The man here is using the same words that the king had used.  He used the king’s words literally word by word.  This indicates how accurate the man was in relating the king's dream.  If you compare this ayah with the one preceding it, you will find the same words used.  "That possibly I would return to (all) people," shows that everyone was waiting to know the interpretation of the vision of the king.  The whole palace is waiting; "that possibly I would return to (all) people that possibly they would know."

Prophet Yusuf (AS) then started to interpret the king's dream.  Let us listen to these ayahs first before I explain them.  Allah (SWT) says what can be translated as, “ He said, “You will plant seven years after your steadfast manner; so, what you have harvested, then leave out in the ear, excepting a little of which you eat. Thereafter; even after that, (there) will come up seven strict (years), that will eat whatever you have forwarded to them, excepting a little of what you safely attend to. Thereafter, even after that, (there) will come up a season wherein all people will be succored, and wherein they press (i.e., they press olives and grapes (because the harvest is good).”  (TMQ, 12:47-49).

These three ayahs, as I mentioned last time, are of the most beautiful ayahs that you can read and understand in the Qur’an.  In fact, they include some sort of a great methodology which we shall explain in a minute.  However, before I do that, I shall explain Prophet Yusuf’s interpretation of the king’s vision.

Prophet Yusuf's interpretation was as follows: there would be seven years of prosperity in which Egyptian land would produce in abundance.  That was what the ‘seven fat cows’ meant.  This being the case, he said that they should make great effort to plant as much crops as they can, and to develop and enhance the revenue.  They have to increase the production of crops as much as possible in these seven fertile years.  He then told them, "so, what you have harvested, then leave out in the ear, excepting a little of which you eat.”  What for? The seven years to follow that would be years of hardship; “… that will eat whatever you have forwarded to them.”

Alright then, there will be seven prosperous years in Egypt, therefore try to do your best.  Work hard on planting crops; increase the production as much as you can and whatever you harvest keep it in its ears.  Now, why is that?  Why did he say, "So, what you have harvested, then leave out in the ear?”  It is because that way it would not decay.  If you take the seeds out of their ears and store them in a warehouse, what happens after a while?  They decay.  Now, they wouldn't want that to happen.  They want the harvest to last all through the seven years of drought so they would find something to eat.  Thus, for seven years, they should leave the harvest in its ears, look after it well and store it.  Later on, when the seven difficult years start, they should take only what is necessary to feed the people, so that there would be enough to last through such years.

The first seven good years end, then the next seven difficult years begin, and eventually these end too.  In the following ayah, ayah 49, Allah (SWT) said what can be translated as, "Thereafter, even after that, (there) will come up a season wherein all people will be succored, and wherein they press (i.e., they press olives and grapes (because the harvest is good)." (TMQ, 12:49).  Therefore, after the seven fertile years and after the seven difficult ones, a year will come in which there will be abundant rain and in which they will press wine and oil.  What will happen?  There will be prosperity again; "people will be succored.”  That means that they will be relieved; they will find plenty of food.  Ya’siroun (press) comes from the word ‘assir (juice).  People will begin to make juices after they eat to their full.  They will press sugar-cane, olives, sesame, etc.  However, this can not happen until they grow these crops first.

To recapitulate what we've said so far, Prophet Yusuf (AS) said that there would be seven years when food would be in great amounts.  Therefore, they should increase their crop production, so there would be enough food to sustain people during the following seven years of drought.  However, Prophet Yusuf (AS) warned them from storing the crops in warehouses in the seven fertile years, and told them to keep them in their ears.  Subhan Allah (Praise be to Allah (SWT)) this is the strangest method of food storage known to Arabs.  I was surprised to know that the Egyptian Museum still keeps traces of some ears dating back to ancient Egypt.  I don’t know if they are from Prophet Yusuf's time or not.  No one really knows, and we have no evidence of that.  However, it is obvious that this was the storage technique they had been using since then.  Prophet Yusuf (AS) also warned them not to be careless and eat lavishly during the seven difficult years.  The reason behind that is to keep enough seeds to plant in the year during which people “… will be succored, and wherein they press (i.e., they press olives and grapes).”  In other words, a special harvest should be stored to be used only in the year following the two sets of seven years.  What does that mean?  During the seven difficult years, people should not finish off all the wheat and the grain but keep some for the year in which they “… will be succored, and wherein they press (i.e., they press olives and grapes).” so that they would have enough seeds to start planting again.

This is the interpretation of prophet Yusuf (AS) as given in the above three ayahs.  Last time, we pointed out several beautiful themes in these three ayahs.  Let us point them out again and enjoy their meaning.  The first point is, “… He said, ‘You will plant seven years after your steadfast manner.’”  Do you know when Prophet Yusuf (AS) said these words?  Was it while he was in prison or when he came out?  Well, he said these words while he was still in prison.  He was still a prisoner.  He has been unjustly put in prison for nine years for a moral crime which he never committed.  Moreover, those who unjustly threw him in prison are the same people who need his help now.  If you were in his place what would you do?  What would you say?  Can you imagine what you would say?  You would probably give them a piece of your mind and then tell them to release you first before giving them any interpretations.  Right?  Perhaps you would do something else.  Perhaps you would say, release me first then I will tell you what you want, then, after being released, you just give them the wrong answer and flee the country.  You might also say, “I don't want to be released!  Go to hell, all of you!  I don't mind dying if you will all die as well!”  You know something?  Some religious people might do just that; they might do any of the things we've just mentioned.

Do you realize what Prophet Yusuf (AS) did?  Not only did he interpret the vision, he also gave them a solution to their problem.  Instead of the ayahs you have just heard, he could have just said there will be seven fertile years in Egypt followed by seven years of drought which will finish off all the harvest planted in the first seven years, and that is it!  This way he would have given them the interpretation they asked for, wouldn't he?  However, Prophet Yusuf (AS) did not do that.  He gave them the solution to their problem straight away.  He told them the interpretation is so and so and the solution is so and so.  Let us just imagine what he would have done if he was, pardon me for saying this, a sly person like some of us are.  He would have, for example, told them the interpretation but kept the details of the storage policy to himself.  Right?  There are some employees in companies who do that; if their manager asks them about something, they give him only part of the solution and keep the rest to themselves so that they will always be needed.  Aren’t there people who do this sort of thing?  Those of you, who do that, please listen!  If you are doing this on the pretext of low salaries, if you say that the effort you exert in work is what your employers deserve in return for the poor salary they pay.  If you are saying that your employers are being unfair, let me ask you this question: didn’t you agree to work on these terms?  If you did, then you must be honest and conscientious.  You have signed a contract; you have agreed to work with them, so you just can't say, "they are getting the work they deserve for their poor salary.”  It is like saying, “The more the allowance I get from my father, the more hard work in studying he gets from me!"  Things just don't work that way. 

If you have signed a contract to work in a company then you must put all your effort into your work.  Surat Yusuf tackles many issues.  I say to the people sitting here now who work or study, I am taking issues out of this Surah that you can work with in real life.  These issues prepare you to do the right thing in your work or studies.  O young students here, you see, at the moment you are fine men and your hands are not polluted yet by haram (forbidden) money.  Your minds, also, are not polluted yet by thinking of using the dishonest ways that are full of lies and cheating.  Therefore, do not cheat in exams while you are in college.  Whoever cheats today will get used to it even if he/she has a pure personality and a fine character.  Whoever can cheat as a student would probably do the same thing after graduating.  It becomes a habit.  You see, if you cheat now and you are a student, you really are not getting money from anyone.  However, when you cheat after you graduate at work, your salary becomes haram money and the food that you buy to eat from this money also becomes haram.  Then after a while, you will be feeding your own children haram food.

Cheating is not only about passing an exam or being haram or halal (allowed).  It is much bigger than that.  It is about the shaping of a person’s character that will play a role in society when he/she becomes an adult.  This is indeed a very important issue and it is not an excuse to say, “I will give them exactly as much as I get from them.”  Didn’t you accept the position and sign the work contract?  Then you have to fulfill your full obligation as an employeemes Haram food. m money Haram g after he/she graduate.e/she has a pur, regardless if you are in need or not.  Remember the person who was in prison.  Learn from Prophet Yusuf (AS)!  He was imprisoned unjustly and was asked for help by the people who put him there.  He gave them what they needed and did not hold a grudge towards them.  How could he not?  Amazing!  Didn’t I tell you that those three ayahs are very important?  Therefore, what do we learn from these ayahs?  This religion, Islam, teaches us to put all our effort at work for the benefit of people and not wait to receive anything in return.  Do not let grudge, jealousy and spitefulness refrain you from helping people to live a good life.  Do you know how to do this?  You do it by taking the animosity out of your heart.

Do you see how pure Prophet Yusuf’s heart is?  Not only did he tell them what they needed and give them the solution to the problem in the vision, but he also did something that is even more beautiful than what has been already mentioned.

Did not the vision say seven years plus another seven years?  Then how come this ayah appears here, "Thereafter, even after that, (there) will come up a season wherein all people will be succored, and wherein they press (i.e., they press olives and grapes (because the harvest is good)."  (TMQ, 12:49).

It is not included in the vision at all!  From where did Prophet Yusuf (AS) deduce this idea?  He thought about the dream and came up with this solution.  That is how he got it.  Prophet Yusuf (AS) thought that after the seven good years and then the seven difficult ones, i.e. after 14 years, the calamity will end and thus the year after that would be prosperity coming back to Egypt once again.  After reading these ayahs, you find that Prophet Yusuf (AS) is not like a normal human being praying in the mosque and reciting the Qur'an only while detaching himself from worldly issues.  He did indeed understand how life works and can think of plans to apply in life.  In fact he showed here that his thinking was at a very conscientious level.  He also showed that he was far-sighted and had creative ideas for the future.

Therefore, Prophet Yusuf (AS) concluded that the year after the two sets of seven years (14 altogether) will certainly come as a year full of comfort.  Rain will increase.  Water supply will be abundant because the Nile will be flowing again.  Consequently, Prophet Yusuf (AS) gave them another key solution in addition to that of the storage policy.  He advised them to store an extra supply of harvest in the seven good years because they will need seeds to sow when the flourishing year comes.  Honestly speaking, I have stressed on this meaning of the ayah and I am emphasizing this point again.  The reason is that I feel that when reading Surat Yusuf, we need to deduce some valuable points.  The important point in this ayah stresses that dedication to your work is most important regardless of how much money you get paid, the reason being that you have given your word and have agreed to work there in the first place.

Moreover, this ayah reminds you to be dedicated to your studies at college because you have taken the place of another human being who wishes to but cannot be in your place.  Therefore, fear Allah (SWT) and be dedicated to your studies rather than cheating in your exams.  You should also give all your effort to your academic work.  What an amazing religion is this!  How could people, after this explanation, say that this religion is one that promotes violence?  How could people say that this religion encourages terrorism after learning that it teaches us to give all we have at work or studies and not to expect to get anything in return?  Who, after learning this, can say Islam is a religion of terrorism?  Who, after this, can go and kill people or destroy their lives?  Can't you see the mercy in this religion?  It tells you to put your best effort into your work even if you were treated unjustly.  Further more, if putting all one’s effort into something to benefit all people is expected from a person who is treated unjustly, what then would be expected from a justly treated person?  Unbelievable!  How could people speak unjustly of Islam from now on?

Moreover, there is an even more interesting point here.  Were these people Muslims or disbelievers?  Are the people of Egypt and the king believers or disbelievers?  Do you remember the ayahs we said a short while ago?  Remember the two prisoners when Prophet Yusuf (AS) said what can be translated as “Are (some) disunited lords more charitable (i.e., better) or Allah, The One, The Superb Vanquisher?”  (TMQ, 12:39).  Therefore, they were not believers.  Then how come Prophet Yusuf (AS) helped them?  Will he give the solution to disbelievers?  Let me ask you another question.  Did the king enter Islam afterwards?  The ayahs do not say so, but why isn’t it mentioned in the ayahs?  Before, when I used to read Surat Yusuf, I used to wonder why it is not clearly mentioned in the Qur'an if the people of Egypt and the king converted into Islam or not.  Guess why?  It wasn’t mentioned so that you wouldn’t be preoccupied with this issue rather than the main one, which is that we will help people even if they are disbelievers.  Do you understand this meaning?  It is not mentioned in the Qur'an what happened to the people of Egypt in this story so that we will not be too preoccupied with it.  We would then think that this is why Prophet Yusuf (AS) helped them, so that they would become Muslims. 

Prophet Yusuf (AS) helped them because if a Muslim finds people having difficulties with something, he has to help them.  Let us say that a Muslim is in a country all too far from Islam.  Furthermore, let us say that the whole country fights Islam and is totally against Islam.  Now let us imagine that they got a disease that could destroy the whole country, Anthrax for instance.  Let us then imagine that a Muslim has a solution to this problem.  Should he say it or should he let them die?  Do you believe that according to Surat Yusuf he has to tell them?  It is right here!  Prophet Yusuf (AS) told them the whole solution when they were disbelievers, but he knew that it meant the destiny of the whole country.  He knew it meant that the poor people will starve.  There will be famine that will be very disastrous, and he has the solution to it.  He can’t possibly hide it.  He can’t be the reason for those people dying.  They are poor people who need help.  Prophet Yusuf (AS) could not take the fact that he had the solution and not help them.  As a Muslim, he has to help even if they are disbelievers, he should not hide the solution.  Can you imagine what religion this is, that teaches us these morals?  Can you see the mercy in this religion?  Prophet Yusuf (AS) did not even put a condition that they become Muslims before helping them.  These, dear brothers, are the characteristics of a real Muslim, he should not want to destroy everything around him to take revenge.  We, as true Muslims want goodness for people.  We want to guide everyone to obey Allah (SWT) through the easiest, most pleasant and most merciful manner we possess.  This religion wants goodness to the world.

There is also a third important point in this part.  Throughout these three ayahs, it seems that Prophet Yusuf (AS) obeys only Allah (SWT).  However, imagine if Prophet Yusuf (AS) is a member of a particular sect or group working for its own motives and objectives and forgetting about obeying Allah (SWT).  What would he have done?  What would he have said?  Prophet Yusuf (AS) is not demanding anything to benefit a particular group or a particular sect.  He is only doing this to gain the pleasure of no one but Allah (SWT).  It is no use to restrict Islam to a particular group or a certain sect.  A Muslim’s objective is to help humanity regardless if he was a follower of a certain group or a sect.  We do not want to restrict Islam.  We want pure and perfect Islamic practices, and this Qur'an.

The fourth point is a meaningful one too.  These three ayahs mentioned above have become witness to some big parts in economic science in modern times.  The West currently claims that they have the greatest civilized economic system on earth.  Listen carefully to what I am going to say.  The following point is very important in our time.  Any progress in a civilization, my dear brothers, needs the following three factors to succeed:

1. Materialistic factor
2. Spiritual  factor
3. Moral factor

It is not possible for any civilization to settle on earth without having these three factors.  The Western civilization has become vastly superior in materialism.  Frankly, no civilization, since the time of Prophet Adam (AS), has reached the level of success, in the materialistic area, of the current Western civilization.  Put in mind, though, that this success did not happen without us playing a major role.  On the other hand, this civilization is lacking spiritualities.  If it does address spiritualities, it is nil.  How about the moral factor?  It is always linked to materialism.  This civilization promotes the emphasis of possessing morals to be used in increasing earnings.  If for instance, they noticed with us that when we say the truth we sell more, they automatically have to be truthful because it aids with money making.  Therefore the main factor which makes this civilization exist is money earnings.  Meanwhile, it ignores the spiritual factor that can make it prolong its existence.  Furthermore, if a moral does not serve the purpose of gaining money, then this moral will not be needed.  As a result, another practice is immediately adopted in opposition to this ‘useless’ moral.  Take for instance, if one day the electric current in one of the major cities is cut off, you will find on the next day that the city is plundered.  It happens because the ruling agent in this case is materialism and not the constant principles of morality that our Prophet Yusuf (AS) had.  I am telling you this to state the fact that the only civilization which adopted all these three aspects is the Islamic one.  It had:

1.      Solid morals that have nothing to do with materialism.  They are existing morals that stand out for their own such as Prophet Yusuf's morals.

2.      Spiritual aspects.  Mashaa Allah such as Salat al-Jumu'ah (Friday congregation prayer), Hajj, Umrah, the five obligatory prayers, reciting the Holy Qur’an and various other methods of worship that make a person closer to Allah (SWT).  

3.      Don't we have the materialistic factor in Islam?  Of course we do.

I am listing this because I want to explain how these three ayahs are the greatest reference about laws regarding financial earnings in Islam.  Let us read the ayahs again, “You will plant seven years after your steadfast manner.” (TMQ, 12:47).  Let us apply this ayah to our time and I will use some modern terminology.  Looking at this ayah, you would be certain that Prophet Yusuf (AS) is an expert in economic studies.  Read the ayah again.  The first part in this ayah is, “You will plant seven years after your steadfast manner,” i.e. in modern economic terminology this means increase in production.  Right?  Notice that Prophet Yusuf (AS) is planning for the 15 years ahead.  He has a permanent plan that does not need to be adjusted every three years.  On the contrary, it is unchangeable.  His economic plan is as follows.

The first objective is to greatly increase production in the first half of the plan, "You will plant seven years after your steadfast manner.”  This means a decrease and rationalization in harvest consumption .i.e. harvest will be used only according to the basic needs during the seven years.  Secondly, "so, what you have harvested, then leave out in the ear.”  It is a storage policy we may call it a storage policy inside the ears of grain.  Thirdly, "…excepting a little of which you eat." (TMQ, 12:47).  What can we call this one?  Here Prophet Yusuf (AS) is using ration cards for food consumption.  Do you remember the ration cards we used to have here some years ago?  It is the same.  In the ayah that can be translated as, “… whoever comes up with it shall have a camel’s burden…”  (TMQ, 12:72).  What do we understand from this?  Prophet Yusuf (AS) prevented anyone to get more than one camel burden or load.  This way there will not be monopolization.  Therefore, ayah 48 which can be translated as, “that will eat whatever you have forwarded to them" (TMQ, 12:48) and “a camel’s burden” come to prevent monopolization. 

Actually, the seven hard years prevailed in all of the Middle East and not only in Egypt.  Consequently, all the countries of that area were suffering from the famine.  However, Egypt; this great country, was able to support all the other countries with supplies.  During the seven hard years, people were coming to Egypt in order to load, and from this point, the new policy of the "camel’s burden" began.

Furthermore, there is one more policy.  One final policy in these three ayahs, "…   Thereafter, even after that, (there) will come up a season wherein all people will be succored, and wherein they press (i.e., they press olives and grapes (because the harvest is good)" (TMQ, 12:49).  This in modern terminology means a preparation of necessary resources until the time of prosperity.  Thus, there are six policies to be applied in 15 years.  

Last time we discussed these ayahs, and I was pointing out the uniqueness of Prophet Yusuf (AS).  I wondered which type of a person he is.  Is he a person with high morals, or one who makes sure not to commit anything haram with the woman who wants lewdness?  Is he a preacher to Allah (SWT) in prison or a vision interpreter?  Is he a person who possesses extraordinary patience while being in prison or maybe an economic expert?  Which one is he exactly?  He is all of that because he understands what Islam is all about.  He, who assumes that Islam is only about praying in a mosque and learning the Qur'an or wearing a scarf, does not truly understand what Islam is all about.  Islam is about success in life.  It is about morals that do not change.  It is about good treatment of people.  It is about practice of sports to keep your body healthy.  Imagine?  All that is what Islam is all about?  All that is what is needed from Muslims? 

Continuing on, Allah (SWT) says what can be translated as, "And the king said, “Come up with him (i.e., Bring him) to me!” Then as soon as the messenger came to him, he (Yûsuf) said, “Return to your lord and so ask him, what about the women folk who severely cut (The Arabic verb form implies an action that is done repeatedly or to high degree or to a great extent) their hands? Surely my Lord is Ever-Knowing of their scheming."  (TMQ, 12:50).

It is obvious here that Prophet Yusuf (AS) had a big effect on the king.  The king ordered that Prophet Yusuf (AS) must be brought to him.  He must have thought that the person who came up with the interpretation must be a genius and was astonished that he was a prisoner.    Therefore, quickly, the messenger hurried to bring Prophet Yusuf (AS) to the king.  What did Prophet Yusuf (AS) say after spending nine years in prison?  Imagine!  He said "Return to your lord.”  Read the ayah again then stop at this expression, “Return to your Lord.”  Let us say if you were in prison for nine years (Allah (SWT) forbids) and then someone told you, you are free to go, would you say return back?  Can you imagine how patient Prophet Yusuf (AS) is?  Comparing what Prophet Yusuf (AS) said nine years before and what he said here, we find an amazing lesson.  Earlier, Prophet Yusuf (AS) was saying, "Mention me in the presence of your lord," (TMQ, 12:42) but this time he said "Return to your Lord." (TMQ, 12:50).  Why did he say that?  Well, nine years ago Prophet Yusuf (AS) was thinking of the reasons he was put in prison i.e. he was thinking, “I am unjustly put here; I need the king to know about this injustice.” 

However, after nine years he told the messenger, "Return to your lord.”  He wanted the king to investigate into his case before he would be released.  He did not worry that the messenger may go and never come back nor did he think that he has to be released first then ask for the king to look into his story.  He chose not to go out of prison before an investigation took place.  Why?  Why did he do that?  Why did Prophet Yusuf (AS) want an investigation in his case to be carried out first before he was released?  Well, he wanted the king to know that he has the right to be released.  He could have, after being released, seen the king and told him his story then the king would have looked into his case and investigated it, especially after the effect he had on him.  Hence, the king did not see Prophet Yusuf (AS) yet and so he does not know him.  The king could have become upset after hearing Prophet Yusuf’s message “Return to your Lord.”  Then he could have decided to let him stay in prison forever.  Right?  It was possible. 

Why did Prophet Yusuf (AS) insist on this decision?  Simply, Prophet Yusuf (AS) was a preacher who carried a special message.  His main concern was to guide people to the truth and help them even if he was unjustly put in prison on an honor charge.  People would not believe him if he has accepted to be free without an investigation to prove his innocence.  If he was to accept his freedom and then approach the king to look into his story, it would have been considered a matter of favors.  People could have thought that the king was forced to solve his case as a compliment to Prophet Yusuf (AS) because he needed him to carry out the project of the economic plan.  Therefore, Prophet Yusuf (AS) could have never accepted to be released before the investigation had taken place.  He was a man of Da'wa (missionary activity for Islam).  He was bound by his message to stay in prison.  He must have said to himself, “I have to cope with the hardship of imprisonment until the case is resolved.  People shall believe that I am released because I am innocent.  This way when I do get released, people will believe me and believe in my message and then I could guide them to the truth.” 

Can you imagine how precious the Da’wa is to Prophet Yusuf (AS)?  He was given the choice between freedom and his ability to carry out the Da’wa and he chose the latter.  Here is another part where constant morals are stressed in this Surah.  Throughout this Surah, undeviating morals are portrayed as highly essential.  Prophet Yusuf (AS) is a perfect example of such.  On one hand, you see Prophet Yusuf (AS) as a person who has great undeviating morals whereas on the other hand, today, you see people who feel that they need to adjust their morals according to the situation in hand.  There are some people who make many mistakes to keep their current employment, resulting in ruining their credibility, their self-respect and self-trust.  However, Prophet Yusuf (AS) showed that he always took the right decisions, ones that increased his self-respect, steadfastness and purity.  He did not prefer to be freed in order to live and eat.  He wanted to come out of prison as a preacher to Allah (SWT).  We are living in a world where you see people living contentedly that they eat, drink and that is it.  They do not think of being preachers to the truth even if they do not experience prison, oppression or harassment. 

Prophet Muhammad (SAWS) said, “Enjoin good and forbid evil otherwise Allah (SWT) shall punish you severely.  Then you pray to Him and He will never respond to you.”  (Good Hadith, narrated by Hudhaifa Sunnan At-Tirmidhi, No .2259.).

Allah (SWT) also says what can be translated as, "And who is fairer in speech than he who calls to Allah, and does righteousness, and says, ‘Surely I (myself) am one of the Muslims?’ (i.e. those who surrender (to Allah).”  (TMQ, 41:33).

Allah (SWT) has only distinguished us from other people because of this Da’wa.  In Surat al-Imran, Allah (SWT) says what can be translated as, " You have been the most charitable nation brought out to mankind: you command beneficence, and forbid maleficence, and believe in Allah. And if the population of the Book (Or: Family of the Book; i.e., the Jews and Christians) believed, it would indeed have been charitable for them; (some) of them are the believers, and the majority of them are the immoral.”  (TMQ, 3:109).

Allah (SWT) first mentioned al-Ma'ruf (the beneficence) and the forbiddance of al-Munkar (the maleficence) before Iman (faith) in Him.  Read this ayah again, read it carefully.  “You have been the most charitable nation brought out to mankind.” Why?  Well, because, “you command beneficence, and forbid maleficence.”  However, we do that in the most pleasant manner without harming or oppressing people.  “Forbid maleficence and believe in Allah,” it is by this order that Muslims were distinguished by Allah (SWT) from other races.  Scholars were baffled by the order of the meaning of this ayah.  They suggested that initially Iman in Allah (SWT) should be mentioned before the enjoyment of beneficence and the forbiddance of maleficence.  Why is the order reversed?  The reason is so that there will not be people saying, "I am waiting to strengthen my faith then I will guide my friends to the truth.”  Therefore, the order in this ayah shows that the two factors are unrelated and separate things. 

One of the scholars said these beautiful words, "No one of you should say, ‘I will not preach to Allah (SWT) until my Iman (faith) is complete.’  If you say that, then you are in one of two situations.  Either the time comes where you say my Iman is now complete, and then you know for sure that you have certainly gone astray, or you may die and your Iman will still be incomplete.”  Therefore, logically speaking, you have two options if you say, “I have to wait until my Iman is complete in order to be able to guide my friends to the truth.”  The first option is that you die and your faith is incomplete.  The second option is that one day will come and you will say Alhamdulillah (thanks be to Allah (SWT)) my faith is now complete so I am able to guide my friend.  In such case you have gone astray!  Thus what is the solution?  Take the two options together.  You help people and at the same time you increase your Iman.  You might say, “But I do not have enough knowledge.”  Well, the Prophet Muhammad (SAWS) said, “Report, on my behalf, even if it is but one ayah.”  (Authentic Hadith, narrated by Abdullah Ibn Amr, Sahih Bukhari, 3274).  Therefore, as long as you understand one ayah in the Qur'an, you must tell people about it.  Do not give a fatwa (legal ruling), but tell people about it.  Moreover, Imam Ahmad Ibn-Hanbal says, “He who knows about an issue becomes knowledgeable in it.”

Don’t you know something?  If you did know it, you tell it to people. 

Prophet Yusuf (AS) did not want to be released from prison without proving his innocence first.  He wanted to be known as an honest person because he had a job to do after being released, to do Da’wa to Allah (SWT).  Therefore, in order to let people see him, respect him and believe him, he had to remain faultless.  Da’wa was indeed precious to Prophet Yusuf (AS).  Why don't you make it precious to you too?  You will be precious to Allah (SWT) too.  Be assured that being in a position to do Da'wa to Allah (SWT) is that of the Prophets.  Whoever guides people to the right path of Allah (SWT) is performing an act that belongs to the Prophets.  The Prophet Muhammad (SAWS) says, “That Allah may guide a man through you is better to you than all the extravagant goods and better to you than the whole world and what is in it.”  (Authentic Hadith, narrated by Sahl Ibn-Sa’ad, Sahih Bukhari, 2783.  Also, narrated by Sahl Ibn-Sa’ad, Sahih Muslim, 2406).

Therefore, we learn this principle as well as another one which is that we have to be of the utmost care to purify our reputation just like Prophet Yusuf (AS).  He was very careful about his reputation in front of people, which is why he said, “Return to your Lord.”

The next point is also a beautiful part in the Surah.  "What about the women folk who severely cut (The Arabic verb form implies an action that is done repeatedly or to high degree or to a great extent) their hands?”  (TMQ, 12:50).  Isn't it a strange question?  Why did Prophet Yusuf (AS) say this?  What do you think?  If you were in his place what would you say?  You would probably say, "Ask him about the wife of al-Aziz who has torn my shirt while seducing me.”  Right?  Yusuf (AS) did not specify her at all so as not to hurt her feelings.  Can you imagine that Prophet Yusuf (AS) did not specifically mention her name so that her reputation will not be spoken ill of?  Amazing!  These days, you hear people talking about reputations of others all the time.  They see a woman at work or at college, and they start, “she did this and that.”  It has become very natural in our lives to talk about people's reputation, while here we see Prophet Yusuf (AS) who was imprisoned unjustly not mentioning the name of the woman who put him there, so her reputation would not be on the line.  Notice the expression used in the ayah, "maa baal (what happened),” generalizes the enquiry.  Hence he refused to mention any woman's name in particular.  Instead, he left the question in general terms to protect the reputation of the woman who was the reason of him being unjustly imprisoned.  Therefore, be careful when speaking about people.  It was narrated by Abu-Huraira that he heard Allah's Apostle saying, "A slave of Allah may utter a word without thinking whether it is right or wrong, he may slip down in the fire as far away a distance equal to that between the East."  (Authentic Hadith, Sahih Bukhari, Volume 8, Book 76, Number 484).

You should be very careful about what you say concerning people, because one word may lead you to hell.  Do not talk about their honor and their dignity.  Sisters, be careful about what you say to your friends when talking together over the telephone.  Backbiting does not necessarily have to be in words.  It can take the form of gestures and whispers.  If a sister, for instance, says, “This woman, only Allah knows,” and then silence.  The expression "Allahu A'lam" (only Allah (SWT) knows) followed by a silence moment is seen by Allah (SWT) as backbiting too.  Allah (SWT) has forbid us to talk about the honor and dignity of people.  Therefore, be careful of what your tongue utters.  Remember the person who was imprisoned unjustly and wanted to be set free but did not say a specific name of a woman to get his freedom.  Can you see how steadfast Prophet Yusuf’s morals were?  His morals made him not mention a specific name when he requested the king to look into his case. 

The next part of this ayah is much more meaningful.  “What about the women folk who severely cut (The Arabic verb form implies an action that is done repeatedly or to high degree or to a great extent) their hands?”  Why did Prophet Yusuf (AS) say “cut their hands” rather than “seduce?”  It would have been more logical since the seduction of Prophet Yusuf (AS) occurred more than the cutting of the hands.  He did not mention anyone at all.  This is indeed an intelligent maneuver.  Perhaps when the king is told that the prisoner does not want to be released until an investigation took place around the women who have seduced him, it will not be much of a headline.  The king would neither care nor would he give it any attention.  He would not think of going into a hassle over it and decides to let Prophet Yusuf (AS) stay in prison. 

However, Prophet Yusuf (AS) wanted to use words that are full of suspense that trigger the curiosity of the king.  It is like exactly, for example, if I say to you, “Did you hear of the news about those women who have cut their hands in Ma’adi (a district in Cairo)?”  Then half of you people here will go home today and ask about the news of the women who cut their hands in Ma’adi, it is headline news: Ma’adi women are cutting their hands as we speak.  Prophet Yusuf (AS) wants the king to be that curious.  He wants him to ask more about the story.  The king will think, cutting their hands?  Who cut their hands?  Bring this matter to attention at once!  Therefore, Prophet Yusuf (AS) wanted to be released innocent but only after an investigation.  The way to do this was to trigger the king’s curiosity into the matter without mentioning the names of anyone to protect their reputations.  There were three issues that he had to deal with:

1.      To be found innocent before getting released

2.      Not to say the names of the women who hurt him and imprisoned him unjustly.  It is not good to talk about the reputation of people.

3.      At the same time, to make the king curious and attentive to his case.

Thus, what did he do?  Read the wording of this ayah carefully, “(Yusuf) said, ‘Return to your lord and so ask him. What about the women folk who severely cut (The Arabic verb from implies an action that is done repeatedly or to high degree or to a great extent) their hands?’ Surely my Lord is Ever-Knowing of their scheming.” (TMQ, 12:50).  What happened to the king?  How did he react?  He found the messenger he sent returning to him saying that the prisoner does not want to be released until his innocence is proven in the case of the women who cut their hands.  That way the king was curious straight away.  Read the next ayah where Allah (SWT) says what can be translated as, “He said (i.e., the king said to the women), ‘What was your concern as you solicited Yu‍suf?’” (TMQ, 12:51).

Do you notice here that the king left the investigation to the judge or did he himself investigate the matter?  He investigated the matter himself.  Therefore, Prophet Yusuf’s words did indeed have an effect on the king.  This is the work of an intelligent Muslim indeed.  Some people cannot do what Prophet Yusuf (AS) did.  They will be contended to keep quiet because they do not want to hurt people’s feelings and talk about their reputation.  They would not stand up for their rights and keep silent while people oppress them.  Their excuse would be that they are religious and thus keep silent while people laugh at their silence and for not standing up for their rights.  You look at such people before becoming religious and you find them very courageous and intelligent taking their rights bravely.  However, they become very passive and meek after becoming more religiously conscious.  I want to say to such people, please stay as you were and do not change the good qualities you had.

Islam does not want you to be gullible nor does it want you to be extravagant.  It wants you to be versatile and not meek.  Learn from Prophet Yusuf’s intelligence in this ayah.  Therefore, Prophet Yusuf (AS) thought of protecting the feelings as well as the reputations of the women and at the same time thinking of getting his freedom.  He then thought of the message of the story of the women who cut their hands.  This way the king will be curious enough to investigate the matter.  Learn from this way of thinking.  Learn to be religious but not meek, to be religious and practical so people will not humiliate you.  Is the meaning clear to all of you now?

The king asked, “What was your concern as you solicited Yusuf?”  This is strange.  It seems that there is a missing part between this ayah and the previous one, a part that is not mentioned.  That part is about what the king did before he interrogated the women.  It means that the king knew all about what happened before he had met the women.  Imagine if the women were in front of the king before he investigated in the matter, would this question look natural?  It seems that the king had already done some investigation in the matter and came out with this conclusion.  Didn’t I say that this Surah addresses almost everything?  It is beneficial in all issues.

It is said that the basis of criminal investigation is to collect enough information before any interrogation happens.  Can you see the hints in all types of sciences in this Surah?  A little earlier, we were discussing matters that deal with economics then we moved to ‘having steadfast manners’ and now discussed criminal investigation. 

Therefore, the king collected the information first in order to make the whole case understandable to him.  This way he will not use the same question as Prophet Yusuf’s, “why did you cut your hands?”  He will ask a clearer question, “What was your concern as you solicited Yusuf?”  This means that he knew what the whole matter was about.  What was the women’s answer?  Their answer changed dramatically.  We are now at ayah 51.  You will feel, when you read it, that these women are different from the ones who were present in the previous ten ayahs.  They said what can be translated as, “hey said, ‘Allah forbid! In no way do we know any odious (deeds) against him.’"  (TMQ, 12:51).

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